大方廣佛華嚴經疏 4

English (machine translation) 4

Language: English

4.1

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

Tenth, regarding the distinct explanation of the text and its meaning: Now, this sūtra's text is rich and its meaning broad, with manifold shifts in momentum; moreover, a single meaning and a single passage encompasses the entire dharmadhātu. For this reason, past masters explained ten types of structural outlines (kepan), desiring to reveal its unfathomableness. The first of these is named 'the branches and the root, classes and sections,' which merely reveals that this sūtra is inexhaustible and is not an outline of the present text. As this has already been fully explained above, it is now omitted. Adding interlocking connections before and after, there are likewise ten types:
First, the outline of the three divisions of the root text.
Second, the outline of the mutual correspondence of questions and answers.
Third, the outline that arranges the text according to its meaning.
Fourth, the outline of folding and layering front to back.
Fifth, the outline of interlocking connections before and after.
Sixth, the outline of continuous division according to chapters.
Seventh, the outline according to its original assemblies.
Eighth, the outline of the major stations of the root and branches.
Ninth, the outline that comprehensively gathers the root and branches.
Tenth, the outline of the inexhaustible host and companions.

First, regarding the three divisions of the root text: this refers to the preface, the main body, and the dissemination. The first chapter is the preface division, and from the 'Chapter on Manifest Marks' onward is the main body. Regarding whether there is a dissemination section or not, the ancients had seven interpretations:
1. The Vinaya Master of Guangtong took the 'Dharmadhātu Chapter' as the dissemination, because entering the dharmadhātu is vast and boundless.
2. Dharma Master Yuan of the Sui took the section under Sudhana within the 'Dharmadhātu Chapter' as belonging to the dissemination, because it lodges the manifestation of the Dharma in a person.
3. Dharma Master Yu took the gāthās at the end of the 'Dharmadhātu Chapter' as the dissemination, because they praise the inexhaustibility of virtues.
4. Some say: The final two verses are the dissemination, because they conclude with the inexhaustibility of the teaching, praise the benefits, and encourage cultivation.
5. Or some say: Since the sūtra as transmitted [to China] is incomplete, there is no dissemination.
6. Or some say: The other attendant sūtras serve as this sūtra's dissemination, because they flowed forth from it.
7. Or some say: This sūtra completely lacks a dissemination, because the Dharma is inexhaustible and its preaching never ceases; hence none of the assemblies has a dissemination, unlike the *Mahāprajñāpāramitā-sūtra* where all assemblies have a dissemination.

Each of the seven interpretations above has its own rationale; the first six all posit [a dissemination], whereas the seventh alone holds there is none. If reconciled through their meaning, they should form four propositions:
1. There are the preface and main body, but no dissemination, as in the seventh.
2. There is only the main body, with neither of the other two divisions, because from beginning to end it reveals what is profound and subtle and awakens sentient beings; although the beginning lists the assembly and praises the Buddha's virtues, and the end lodges [the teaching] in a person, there are marks of cultivation throughout.
3. It possesses all three divisions.
4. Both [existence and non-existence] are ineffable, because words are transcended through words themselves, and when considered as comprehensively containing all meanings, it cannot be rigidly limited.

Here we divide it by relying on its possessing all three. The emergence of the three divisions was elevatedly judged by Daoan, in dark accord with the Western Regions, and observed in common by both past and present. As for why there are three: When a sage establishes a teaching, it necessarily has a gradual course. About to announce profound words, he first clarifies the cause and circumstance; hence it is received with the preface division. The cause and circumstance having been clarified, the targeted audience receives the Dharma; hence it is received with the main body. The main body having been set forth, the concern is to liberate and benefit; not only earnest toward that contemporary assembly, but also making its fragrance transmit to posterity, forever illuminating the lamp of the Dharma in endless brilliance; hence it is received with the dissemination. This is not only for the entire scripture as a single work; the individual assemblies, the individual chapters, and so forth may all contain them, and hence we rely on the threefold division. Although all six interpretations are admissible, we now rely on the second, because lodging advance in cultivation in a person shows that beings have a share [in realization], which is the mark of dissemination. Therefore Maitreya said, 'If there are those who have a heart of reverence and admiration, they should also learn thus.' The first interpretation makes the main body lack realization and entry. The third only pertains to a single mark of Sudhana. The final two verses only conclude the Buddha's virtues in that verse section, and do not apply to the entire scripture. Verses such as these are similarly found at the end of the Ten Practices and so on. That the transmitted sūtra is incomplete does not necessarily mean [the missing part] lies at the end; and the attendant sūtras as dissemination is merely based on conceptual interpretation. Therefore we follow Master Yuan.

4.3

Second, regarding the outline of the mutual correspondence of questions and answers: The ancients said that within these nine assemblies, the questions and answers on the major stations comprise five rounds in all. In the first assembly, the great assembly raises forty questions, which are completely answered within that assembly; this is named the division of presenting the fruit to encourage delight and produce faith. Second, from the beginning of the second assembly there are forty questions, which are completely answered by the end of the seventh assembly; this is named the division of cultivating causes to accord with the fruit and producing understanding. Although there are various questions in between, they are all asked in accordance with the explanation at hand and are not questions and answers on the major stations, since the 'Chapter on the Inconceivable' does not inquire into causes. Third, at the beginning of the eighth assembly, two hundred lines of questions are raised and completely answered within that assembly; this is named the division of relying on the Dharma to advance cultivation and accomplish practice. Fourth, at the beginning of the ninth assembly, sixty lines of questions are raised, and the Tathāgata enters the lion's sprint samādhi himself to manifest marks and answer them; this is named the division of sudden realization of the dharmadhātu. Fifth, east of the Blessed City, Sudhana seeks the Dharma with distinct questions and distinct answers; this is named the division of traversing the stations and gradually realizing. Past masters still took Sudhana as belonging to the main body; thus, since he is now judged as entering the dissemination, there are only four previously. If one also includes the dissemination to make five divisions, it does not breach the standard way.

4.4

Third, regarding the outline that arranges the text according to its meaning: In this entire scripture there are five cycles of cause and effect, which constitute five divisions. In the first assembly there is one cycle of cause and effect: first revealing the fruitional virtues of Vairocana, and later the single 'Vairocana Chapter' clarifies his original causes; this is named the cause and effect to be believed in. Second, from the second assembly to the 'Chapter on the Secondary Marks' in the seventh assembly, this is named the distinct cause and effect, wherein twenty-six chapters explain the cause and the latter three chapters clarify the fruit; this is also named the cause and effect that produces understanding. Third, the 'Chapter on the Practice of Samantabhadra' explains the cause and the 'Chapter on the Manifestation' clarifies the fruit; this clarifies the equal cause and effect, as it is not displayed in distinctions; it is also named the cause and effect of manifestation. Fourth, the beginning of the eighth assembly clarifies the causes of the five stations, and later clarifies the fruit of the eight aspects [of attaining buddhahood]; this is named the supramundane cause and effect, also named the cause and effect that accomplishes practice. Fifth, the beginning of the ninth assembly clarifies the great functioning of the fruit of buddhahood, and later reveals the bodhisattva giving rise to function and cultivating causes; this is named the cause and effect of realization and entry. Since both gates of cause and effect are realization and entry, dividing causes as distinct from fruit likewise makes ten.

4.5

Fourth, regarding the outline of folding and layering front to back: The single text is divided into two: the first nine assemblies are the root assemblies and are also the Buddha's assemblies, because the Buddha is the host; from Mañjuśrī to the east of the Blessed City onward are all branch assemblies and are also bodhisattva assemblies, because the various spiritual friends are the hosts of the assemblies. Second, within the former, there are also two: the first eight assemblies clarify the understanding and practice to be accomplished, and the latter one reveals the dharmadhātu to be realized. Third, within the former there are again two: the first seven assemblies clarify cultivating and accomplishing practices by traversing the stations, and the latter one clarifies the practice of perfect interpenetration that is all-pervading. Fourth, within the former there are again two: the first clarifies cause and effect generated by cultivation, and the latter two chapters from 'Samantabhadra' clarify cause and effect revealed by cultivation. Fifth, within the former there are again two: the first clarifies the causes generated by cultivation, and the latter three chapters such as 'Inconceivable Dharma' clarify the fruits generated by cultivation. Sixth, within the former there are again two: the first four clarify causal practices within the stations, and the latter six chapters from the 'Ten Concentrations' clarify practices beyond the stations. Seventh, within the former there are again two: the first clarifies comparative practices prior to the stages, and the latter, the single assembly of the sixth [assembly], clarifies the realized practices of the ten stages. Eighth, within the former there are also two: the first clarifies the practice of the ten faiths prior to the stations, and the latter three assemblies from the third assembly onward clarify the practices of the three grades of worthies who have entered the stations. Ninth, within the former there are also two: the first clarifies the Dharma of the fruit of buddhahood to be believed, and the latter three chapters from the 'Chapter on Inquiries for Clarification' clarify the practices of the bodhisattvas capable of relying and believing. Tenth, within the former there are again two: the first assembly clarifies the Buddha's dependent fruitional recompense, and the latter three chapters from 'Name' clarify the Buddha's primary fruitional recompense.

4.6

Fifth, the outline of interlocking connections before and after is also divided into ten: First, the first assembly is the cause and effect of dependent recompense: the first clarifies the fruit of dependent recompense, and the subsequent 'Vairocana Chapter' explains the cause. Second, further taking 'Vairocana' and the first three chapters of the second assembly as the cause and effect of primary recompense: cause first, fruit second. Third, from 'Name' to 'Abodes of Bodhisattvas' is named the cause and effect of relying and arising, because one cultivates and arises by relying on the fundamentally existent: fruit first, cause second. Fourth, from the 'Chapter on Inquiries for Clarification' to the 'Chapter on the Secondary Marks' clarifies distinct cause and effect: cause first, fruit second. Fifth, taking from 'Inconceivable' down to the 'Chapter on the Practice of Samantabhadra' as the cause and effect of perfect interpenetration: fruit first, cause second, because 'Inconceivable' and so on serves as the fruit for the preceding, and the fruit is distinct from the cause, while as the fruit for the subsequent, it interpenetrates and gathers each and every one. Now, there are six points of evidence to establish this: 1. In the outline of the mutual correspondence of cause and effect, it is mostly fruit first and cause second. 2. After [the] forty-eight [questions] there is no corroboration, but after the 'Practice of Samantabhadra' there is corroboration, which connects and subordinates it to the preceding. 3. At the beginning of the 'Samantabhadra Chapter' there is no distinct initiation, but immediately follows the preceding by stating 'briefly showing a small portion of the Tathāgata's realm.' 4. Explaining it through meaning, the 'Inconceivable Dharma' reveals that the Buddha's virtues are unfathomable, each and every one perfectly interpenetrating. 5. Although questions were raised before, at the beginning of the 'Inconceivable Chapter' the questions are recollected again. 6. At the beginning of the second assembly, the three karmas already served as distinct fruit. Due to these six points of evidence, the 'Chapter on the Practice of Samantabhadra' can be subordinated to the preceding cause. Sixth, taking the 'Practice of Samantabhadra' and the 'Chapter on Manifestation' as the equal cause and effect: cause first, fruit second. Seventh, taking 'Manifestation' and the 'Chapter on Transcending the World' as the cause and effect of manifestation: fruit first, cause second, because attaining buddhahood and nirvāṇa are also manifested through causes; it does not mean that genuine attainment depends on transcending the world as the cause before one can manifest in the world. Eighth, the 'Chapter on Transcending the World' is the cause and effect that accomplishes practice, because it generally explains practice and is complete with cause and effect. Ninth, taking the 'Chapter on Transcending the World' and the 'Dharmadhātu Chapter' as the cause and effect of the dharmadhātu: cause first, fruit second, because transcending the world accords with the dharmadhātu; hence the cause does not rely on stations, and the fruit is solely realization and entry. Tenth, the single 'Dharmadhātu Chapter' is in itself the cause and effect of realization and entry: fruit first, cause second. From Sudhana onward it is likewise the inexhaustible cause and effect: cause first, fruit second. Traversing events down to a single pore of Samantabhadra, the causes are inexhaustible; Samantabhadra speaks of the Buddha's virtues exceeding empty space, and the fruits are inexhaustible; since this is taken as the dissemination, it is not explained here.

4.7

Sixth, regarding the outline of continuous division according to chapters: It is divided continuously into ten: 1. The division that generally explains the causes and conditions for the arising of the teaching. 2. The division from the 'Chapter on Manifest Marks' onward that clarifies the boundless great functioning of the fruit of buddhahood. 3. The division of the 'Vairocana Chapter' that presents his past causes for corroboration. 4. The division of the three chapters from 'Name' onward that clarifies that the great functioning universally responds to faculties. 5. The division from the 'Chapter on Inquiries for Clarification' to the end of the 'Chapter on the Ten Stages' that clarifies the distinctions among the various stations to induce cultivation. 6. The division from the 'Chapter on the Ten Concentrations' to the end of the 'Chapter on the Secondary Marks' that clarifies the perfection of distinct causes and the fullness of fruit. 7. The division of the two chapters from the 'Chapter on the Practice of Samantabhadra' onward that clarifies that universal practices as causes accomplish manifested fruits. 8. The division of the 'Chapter on Transcending the World' that clarifies that cause and effect transcend the world. 9. The former division in the 'Dharmadhātu Chapter' that clarifies the great assembly's sudden realization of the dharmadhātu. 10. The division from 'At that time, Mañjuśrī' onward that clarifies one person traversing the stations and gradually realizing.

4.8

Seventh, regarding the outline according to its original assemblies: This is also divided into ten parts: 1. The first assembly is named the division of presenting the fruit to induce faith. 2. The second assembly clarifies the division of the capacity to believe accomplishing virtues. 3. The third assembly is the division of the ten abodes of the initial worthies. 4. The fourth assembly is the division of the ten practices of the middle worthies. 5. The fifth assembly is the division of the ten dedications of the upper worthies. 6. The sixth assembly is the division of the ten stages of the sacred stations. 7. The seventh assembly is the division of the perfection of causes and fullness of fruits. 8. The eighth assembly is the division of Samantabhadra's great practices. 9. The beginning of the ninth assembly is the division of practices accomplished and realization entered. 10. From 'Sudhana' onward is the division of good spiritual friends teaching realization.

4.9

Eighth, regarding the outline of the major stations of the root and branches: The root assemblies are nine, and the branch assemblies are fifty-five, making sixty-four divisions in all.

4.10

Ninth, the division that fully encompasses the root and branches: first, the nine assemblies form nine divisions; Mañjuśrī preaching the Dharma to the six thousand bhikṣus forms the tenth division; and Sudhana visiting the one hundred and ten spiritual benefactors [kalyāṇamitras] makes one hundred and twenty divisions in all. If one opens up the assemblies of the nāgas and the three vehicles, as well as the three people after Maitreya—Mañjuśrī and Samantabhadra [counted twice/separately]—it becomes one hundred and twenty-five. This is because Maitreya states: "This son of a guild master, having passed through one hundred and ten spiritual benefactors, only then came to my dwelling," which shows that prior to Maitreya there were already one hundred and ten. And with the spiritual benefactors numerous as the paramāṇus of a trichiliocosm, the number of divisions becomes far greater; if they are combined into one, there are one hundred and twenty-six divisions.

4.11

Tenth, the division of inexhaustible master and companions: every single assembly, every single chapter, and every single dharma is summarized as pervading the ten directions. Just as it is expounded here, so too is it expounded in empty space in the ten directions, throughout the dharmadhātu, in all worlds, and down to every single particle of dust; this summarizes the master sūtra. Moreover, in each of those assemblies and so forth, there are bodhisattvas numerous as the dust particles of other realms who come to attest to the Dharma; this summarizes the companions. Thus, master and companions together pervade the dharmadhātu, compounding without end; consequently, the number of sections is also utterly inexhaustible. The ten examples above each display one principle, yet they are also inexhaustible. If one relies on standard practice, one should rely on the three divisions: that is, the initial chapter is the preface; from the "Chapter on Manifesting Marks" onward is the main body; and from "At that time, Mañjuśrīkumārabhūta emerged from the Well-Abiding Tower" onward within the "Dharmadhātu Chapter" clarifies the dissemination. Within the preface, looking at the text, it is divided into two: first, the preface for this land; second, the preface that summarizes its pervading the inexhaustible worlds of the ten directions. In the first part, there are again two: first, the preface that attests to faith; and second, the preface of initiation from "At that time, the Tathāgata's place of awakening" onward. However, these two prefaces are broadly as commonly explained; here I shall only present them briefly. As for the first, [the preface that] attests to faith: if one traces its origin, Ānanda inquired, and the Tathāgata instructed him to set it down, as explained in the *Mahāprajñāpāramitopadeśa* (*Dazhidulun*) and the *Mahākāruṇika-sūtra*. If one examines its reason, the intention has six aspects. First, to distinguish it from the non-Buddhists: the non-Buddhists establish *om* and *atha* at the beginning of their scriptures as auspicious; this pertains to "Thus" [*evaṃ*]. Second, to put an end to dispute: the *Mahāprajñāpāramitopadeśa* says, "If one does not attribute it to hearing it from the Buddha and claims it was composed by oneself, dispute will arise. Therefore, one now sets aside the self and follows what was heard. Hearing comes from the Buddha, so the sūtra has been transmitted through the generations, its wondrous model never ceasing." This is restricted to "I have heard" [*mayā śrutam*]. Third, to be free from the error of addition or omission: the *Buddhabhūmi-vyākhyāna* says, "One should know that stating this 'Thus have I heard' is intended to avoid the faults of addition, omission, or discordance. That is, 'Such teachings I personally heard from the Buddha; the text and meaning are definitive, not a hearsay with faults of addition or omission.'" Fourth, to cut off the assembly's doubts: Paramārtha quotes the Vinaya, saying, "At the time of the compilation of the Dharma, Ānanda ascended the seat and his body transformed to look like the Buddha. The assembly gave rise to three doubts: first, they doubted whether the Great Master had arisen again from nirvāṇa; second, they doubted whether a Buddha from another realm had arrived; third, they doubted whether Ānanda had transformed his body and become a Buddha. When he spoke this 'Thus have I heard', the three doubts were severed at once. Since he said 'I have heard', it was clear he was not the Buddha." The above two senses generally pertain to both faith and hearing. Fifth, to engender faith: the *Mahāprajñāpāramitopadeśa* says, "Speaking of the time, the place, and the person is to engender faith." This is restricted to the latter four. Sixth, to conform and agree with the Buddhas of the three periods of time: this applies generally to all six. If based on the *Buddhabhūmi-vyākhyāna*, it is divided into five matters: 1. generally revealing what has been heard; 2. the time of the teaching's arising; 3. specifically revealing the master of the teaching; 4. showing the place where the teaching arose; 5. revealing the capacities addressed. Now, relying on the *Mahāprajñāpāramitopadeśa*, we open the first—generally revealing what has been heard—into the two types of faith and hearing, making six fulfillments: 1. faith, 2. hearing, 3. time, 4. master, 5. place, 6. assembly. However, the two matters of faith and hearing are textually restricted to the very beginning, yet their meaning pervades the nine assemblies; the two of time and master pervade both text and meaning; the two matters of place and assembly are restricted in both text and meaning. In terms of their marks it is so; regarding reality, they mutually interpenetrate. The above briefly relied on the three divisions and two prefaces; however, because the structure of this sūtra is slightly different, we explain the text relying on the five divisions, combining the last two as "entering into realization relying on persons". Within the first division, "adducing the fruit [to inspire faith]", it may be divided into ten: 1. the division on the causes and conditions for the arising of the teaching, which is the first single chapter; 2. the division on the great assembly making a joint request; 3. the division on gathering the assembly with light from the face; 4. the division on showing the Dharma with light from the brow; 5. the division on producing the assembly from between the eyebrows—the above are within the second chapter; 6. the division on Samantabhadra's samādhi; 7. the division on the Buddhas' joint empowerment; 8. the division on the Dharma master arising from samādhi; 9. the division on the great assembly repeating their request—the above are within the third chapter; 10. the division on genuinely presenting the ocean of Dharma, which is within the latter three chapters. If we follow the text according to its meaning, it is provisionally divided into three: 1. the division on the causes and conditions for the arising of the teaching; 2. the division on the ceremonial procedures for expounding the Dharma from the "Chapter on Manifesting Marks" onward; 3. the division on genuinely presenting what is taught from the "Chapter on the Formation of the World" onward. Within the first division, it is also divided into ten: 1. generally revealing what has been heard; 2. indicating the master, time, and place from "At one time" onward; 3. specifically clarifying the time from "first realized sambodhi"; 4. specifically revealing the adornment of the place from "the ground"; 5. the inconceivable master of the teaching from "At that time, the Bhagavat"; 6. the sea of assemblies gathering like clouds from "There were [bodhisattvas from] worlds of ten Buddhas"; 7. praising and lauding virtues from "At that time, the Tathāgata's place of awakening"; 8. the currents of assemblies within the seat from "At that time, the Tathāgata's lion throne"; 9. auspicious signs of heaven and earth from "At that time, the Padmagarbha"; 10. summarizing the inexhaustible pervasion from "In worlds such as this". The present passage is the first. "Thus have I heard" means that such a whole sūtra's meaning, I personally heard from the Buddha in the past. Therefore the *Buddhabhūmi-vyākhyāna* says: "It means that the transmitter of the Buddha's teaching says, 'Matters like this I have heard in the past.' This general expression 'Thus' functions according to four meanings: 1. relying on similes; 2. relying on admonition; 3. relying on question and answer; 4. relying on assent." It is fully detailed in that treatise. There are other explanations, but their meaning does not differ from the above. The above combined faith and hearing together. If explained separately, first we explain "Thus", which is the fulfillment of faith. The *Mahāprajñāpāramitopadeśa* says: "In the great ocean of the Buddha's Dharma, faith is that by which one enters, and wisdom is that by which one crosses over. The faithful says 'this matter is thus'; the unfaithful says 'this matter is not thus.'" Therefore Master Zhao said: "'Thus' is words of faith and compliance. When there is faith, the principle spoken is conformed with; when conformed with, the way of master and disciple is accomplished. Whether a sūtra is extensive or brief, without faith it cannot be transmitted; hence it is called 'Thus'." Some say: the Holy One preaches the Dharma merely to reveal Suchness (tathatā); only Suchness is right (shi), hence it is called "Thus" (rushi). This pertains solely to the noumenal principle that is signified. Next, Tripiṭaka Master Paramārtha says: "The ultimate not contradicting the conventional is called 'ru' (as/such); the conventional conforming to the ultimate is termed 'shi' (is/right); because the ultimate and conventional are not two, it is called 'rushi' (Thus)." This pertains to the noumenon and phenomena that are signified. If one says that such words are what the Buddha spoke, this pertains solely to the signifier. Some say: *ru* refers to words fitting the principle—when words and principle are in mutual accord, it is called *ru*; *shi* is a designation for the absence of error. This clarifies that expounding phenomena accords with phenomena, and expounding noumenon accords with noumenon, clarifying that the teaching which signifies accords with phenomena and noumenon. Master Dao Rong said: "'Thus' is the inception of stimulus and response. *Ru* receives its name by according with capacities; *shi* is designated by the absence of error. Sentient beings use the absence of error as stimulus; the Tathāgata uses according with capacities as response. Because the scripture's spoken teaching arises from stimulus and response, it is said 'Thus'." This additionally addresses the capacities. The various interpretations above are each one approach; there are yet other interpretations with different words but the same meaning. If relying on engendering faith in living beings, one should explain them jointly as in the *Mahāprajñāpāramitopadeśa* and *Buddhabhūmi-vyākhyāna*. If taking it as the direct counterpart to *om* and *atha*, one should follow Paramārtha's explanation, which shall now be expanded. Non-Buddhists say: *a* means non-existence, and *u* means existence; although the myriad dharmas are numerous, they do not go beyond existence and non-existence. This is the view of annihilationism and eternalism. Now we say: *ru* is true emptiness, and *shi* is wondrous existence. Since there is no ultimate truth outside the conventional, it is empty and yet not annihilated; since there is no conventional truth outside the ultimate, it is existent and yet not eternal. This directly refutes heterodox tenets to reveal the middle way. The teachings of the Buddha's entire lifetime do not go beyond this; hence it is said "Thus". In the Huayan school, […] the unobstructed dharmadhātu is called *ru*, and only this absence of error is *shi*. One should follow the depth of the doctrinal gateways to reveal the differences of "Thus".

4.12

Second, "I have heard" is the fulfillment of hearing. Intending to transmit it to those who have not yet heard, if there are words but they are not transmitted, they are set forth in vain; the value lies not merely in being able to expound, but in being able to transmit; hence next "I have heard" is clarified. "I" is Ānanda; "heard" means listening and hearing in person. Why call it "I"? It is the provisional person of the aggregates. With what is this hearing done? Relying on the doctrinal marks of the Mahāyāna and Hīnayāna, each has three theories: 1. the ear hears, not consciousness; 2. consciousness hears, not the ear; 3. hearing occurs only when conditions combine. However, it may possess four conditions, eight conditions, and so forth; although it depends on the ear organ, setting aside the specific and following the general, it is therefore called "I have heard". Although dharmas are without self, for ease of verbal expression and in conformity with the worldly, it is called "I have heard"; it is not spoken out of a mind of heterodox conceit. If relying on marklessness: since the self is without self, hearing is also without hearing; because it is empty through conditions, it does not destroy conventional designations, which is just hearing without hearing. If regarding dharmatā, the import of this sūtra is that the bodhisattva who transmits the Dharma, with the true self of the non-duality of self and non-self, and the wondrous ear wherein organ and object are neither one nor different, hears the Dharma-gate of the unobstructed dharmadhātu. However, regarding the sūtras that Ānanda did not hear: some say they were transmitted by indirect hearsay; some say the Tathāgata expounded them again; some say he attained deep samādhi; or that he was spontaneously able to penetrate them. All the above are spoken with respect to traces; in truth, he was a bodhisattva of great expedient manifestation who assisted the propagation through his influence, as the *Acintyaviṣayasūtra* provides good proof. It is merely according to the differences in capacities and teachings that seeing and hearing differ. Above, generally revealing what has been heard is completed.

4.13

Second, indicating the master, time, and place: these are three fulfillments. Stating "At one time" is the fulfillment of time. Time is also a provisional designation of temporal duration established in conformity with the world. First, it distinguishes this from other times: the times when the Tathāgata preached the sūtras are measureless and cannot be listed individually; a single phrase covers them broadly, hence it is said "At one time". As the *Mahāparinirvāṇa-sūtra* says, "At one time, the Buddha was on the bank of the Ganges River" and so forth; this is the time when the King of the Dharma initiated the turning [of the wheel] and held the auspicious gathering. It can also mean that the capacity and teaching were of one time: that is, although the word "Thus" above conforms to principle, if it does not meet the time, it would also be a hollow cry. Now, it clarifies that the capacity of living beings stimulated the Sage, and the Sage was able to extend the response; the communion of ordinary beings and the Sage did not miss the opportune moment, hence it is said "At one time". "Buddha" is the fulfillment of the master. Fully stated as *Buddha*, translated here as "Awakened One", meaning one whose awakening of self and others is complete. Although possessing the ten epithets, the meaning of "Buddha" encompasses them, so it is specifically specified here; its meaning was seen in the title. Third, from "in Magadha" onward is the fulfillment of place. The true body has no location and yet is nowhere absent; hence it is analyzed next. Magadha Country generally adduces the place of preaching. It is translated here as "Without Harm", because the laws of the country have no corporal punishment or execution, symbolizing the teaching that is able to transform. Or it is said to mean "All-Wise", because wise people fill its realm, symbolizing the capacities to be transformed. "The dharma of the araṇya" specifically adduces the preaching site. *Araṇya* is translated here as "without clamour or dispute", which is phenomenal stillness. *Dharma* is the true principle realized, wherein the clamour and tumult of the two obstacles, karma, and suffering are entirely extinguished. Because phenomena and principle are both tranquil, the word "dharma" is added. "The place of bodhi": *bodhi* means awakening, which is the great wisdom, perfectly luminous and ultimate, that can realize [it]. "Place" is the place where bodhi was realized. In terms of the phenomenal place, it is the center of heaven and earth, two hundred li west of Rājagṛha, upon the vajrāsana. Regarding principle, the myriad practices are all the place of awakening (bodhimaṇḍa), because it is where principle and wisdom meet. To symbolize that what is expounded is like what is realized, it was expounded without moving from that place. The perfect interpenetration of time and place, and so forth, are all as expounded before.

4.14

Third, regarding the specific explanation of the time: previously, 'at one time' was indicated, yet it was not known what time; therefore it is now specifically revealed that this was the time when he first attained buddhahood, and it also makes evident the time when the Great Master appeared. Because this teaching is supreme and because it is the root of all teachings, it takes place at the initial time. The word 'initial' is still general: how many days constitute this 'initial', and do the texts of the nine assemblies share this same initial time or not? There are, in brief, three explanations: First, explaining in terms of not destroying the marks of prior and subsequent: having just accomplished [enlightenment], in the first seven days he preached the first five assemblies; on the second seven days he preached the 'Ten Stages' and so on; the ninth single assembly was then at a later time, because the Jetavana and Śāriputra both belong to a later time. Preaching continuously does not hinder [its being at] a later time; although he can preach頓 [suddenly / all at once], it has that which it symbolizes. Because faith, understanding, practice, and vow of the first five are most initial, it is therefore said in all of them that he did not leave the Bodhi tree. For the sixth assembly, the stage of realization on the causal ground ranks next in depth, so it does not say that he did not rise from the Bodhi tree. The ultimate realization of the dharmadhātu is placed last, and also to reveal that the two vehicles are utterly cut off from seeing and hearing it; although in different places and at distinct times, they are also not separate from one another: in order to lodge in an impure land to manifest the pure, there must be prior and subsequent. If so, why did Vasubandhu say: 'In the first seven days he did not preach, but only contemplated the practice of the practice of causes and conditions'? Vasubandhu, as soon as he saw the Daśabhūmika, immediately composed a commentary on it; perhaps he had not yet exhausted the extensive text, or perhaps his understanding had discrepancies and was not completely definitive. Bodhiruci's intention was largely the same as this. Second, following the explanation of the commentary: all nine assemblies were after the second seven days; the second seven days are not long [after], so it is also called 'first attained'. Third, explaining according to the ultimate perfect interpenetration: all were within a single thought of the initial attainment; with one voice he suddenly expounded the inexhaustible text of the seven places and nine assemblies. Within the ocean-seal samādhi, it was imprinted and manifested at one time; appearing in the world in response to capacities, as soon as capacities resonate, there is immediate response, and where there is response there is preaching, so there is no fault of untimeliness. The Jetavana and Śāriputra are simply the mutual containment of the nine periods of time, and the statements about repeated assemblies are also like the interpenetration of lamp lights; thus, when the dharmadhātu emits light, one also sees bodhisattvas everywhere sitting in bodhimaṇḍas attaining sambodhi. Therefore, at the beginning of the 'Ten Stages' in this sūtra there is no mention of the second seven days; the mention of the second seven days accords with distinct capacities. Therefore, the various sūtras and treatises show many discrepancies regarding the time of the first preaching: namely, the two sūtras Lalitavistara and Guhyakādhipati state that on the second seven days he immediately preached the three vehicles; the Lotus Sūtra says that only after three seven days did he preach the Hinayāna; the Dharmaguptaka-vinaya says six seven days; the Xingxianxing jing says seven seven days; the Mahīśāsaka-vinaya says eight seven days; the Mahāprajñāpāramitōpadeśa says fifty-seven days. Some say it is largely identical to the one year of the Shi'er you jing. Since the times are not fixed, the preachings are also not the same; all differ in what is seen and heard according to what is suitable for the faculties and vessels. In terms of the Buddha responding to capacities, there is no time he does not preach; looking from the perspective of vessels without resonance, he has never preached. Those who have ascended the stages constantly see him always preaching the sūtra of one flavor; speaking with respect to the Buddha, there is neither preaching nor non-preaching. If one encompasses expedient means, they are all merely differences in the imprint-manifestation of the Ekayāna. One should not be rigidly attached to an unfathomable preaching; therefore, one should subsume it into tenfold layers, as has been analyzed previously. The above reveals the time.

4.15

Next is to explain the meaning of attaining sambodhi. In terms of the differences among teachings: in the Hīnayāna, through thirty-four mind[-moments] one cuts off fetters, and the five-part dharmakāya is first perfected—this is called attaining sambodhi; it is real, not an apparition. Within the Mahāyāna, in terms of apparition, eight marks show attainment; in terms of retribution, the practices of the ten stages are fulfilled and the four wisdoms are newly perfected—this is called 'first attaining sambodhi'. According to the real, past and present sentiments perish, and the mind is without initial marks—this is named 'first'. Illumination without thought is designated 'correct' (sam-). Seeing that the mind is eternally abiding is called 'awakening' (bodhi). The initial and the fundamental being non-dual is designated 'attainment'. In terms of the dharmakāya, the noble wisdom of self-realization has neither attainment nor non-attainment. If relying on this sūtra: with the body-clouds of the dharmadhātu of the ten buddhas, pervading the inexhaustible times and places of Indrajāla, in thought-moment after thought-moment and beginning after beginning, manifesting for the sake of beings, fully endowed with lord and retinue, subsuming the three worlds. This 'first' then subsumes the beginning of immeasurable kalpas and the beginning of the boundless; when one is attained, all are attained, there is neither attainment nor non-attainment; when one is awakened, all are awakened, there is neither awakening nor non-awakening; words are exhausted and thoughts are quieted without destroying provisional designations, hence it is said 'first attained sambodhi', as extensively revealed in the 'Arising of the Tathāgata' and 'Inconceivable Qualities' chapters. Subsuming the previous explanations, all are what is manifested by the Ekayāna.

4.16

Fourth, regarding the specific manifestation of the adornments of the place: from here below, the place, the lord, and the assembly are the adornments of the three worlds. Among the three, the first two are the dependent and proper [rewards] of the Tathāgata, and the assembly is the non-empty retinue of the pure land. Now, first, the adornment of the container world: this expands upon the adornment of the bodhimaṇḍa mentioned before, revealing the wondrousness of the aforementioned enlightenment, different from the places in other sūtras. Within it, four matters each have ten kinds of adornment, illuminating that right within the defiled the pure is revealed; thus there are four distinct [sections]: first, the adornment of the ground; second, the adornment of the trees; third, the adornment of the palaces; fourth, the adornment of the lion throne. However, these various adornments each have three explanations: First, in terms of phenomena, which can be understood. Second, symbolizing the Dharma: namely, the ground symbolizes the mind-ground dharmakāya; the trees symbolize bodhi; the palaces symbolize non-abiding nirvāṇa; the throne symbolizes the emptiness of phenomena, and so forth. Third, with respect to causal practice: namely, 1. by exhausting the cause of the mind-ground dharmakāya, one attains the predominant diamond ground as retribution; 2. taking prajñā as the cause; 3. taking compassion and wisdom mutually guiding each other as the cause; 4. also taking the emptiness of phenomena as the cause. However, either a single causal practice accomplishes all adornments, or all practices accomplish a single adornment, or a single practice accomplishes a single adornment, or all practices accomplish all adornments, because of the unobstructedness between universal and particular, pure and mixed. Now we only explain one practice for one adornment to reveal what is symbolized, yet each subsumes inexhaustible virtues. The four matters each have ten lines, first general and then specific; now, based on the text, we divide them into four parts. First, the ten lines on the mind-ground are divided into four: 1. generally revealing the substance of the ground; 2. four [lines on] the marks of the ground being endowed with virtues; 3. four [lines on] the adornments on the ground; 4. one [line] citing the cause to conclude the function. First, it designates it with 'solidity' and explains it with 'diamond'. Various teachings either mention wooden trees and grass seats, or mostly say the seat is diamond; now the entire ground is diamond, so the provisional and the real are thereby revealed, because it penetrates Padmagarbha, extensively as in that chapter. Next, from 'exquisitely marvelous' downward, the marks of the ground are endowed with virtues. Explaining in terms of causes: 1. 'precious wheels' is brought about by the consummate practice wherein one subsumes all; 2. 'and various precious flowers' is because of opening awakening and gladdening others; 3. 'pure maṇi' is because of being round, pure, clear, and penetrating. By means of the above three practices the mind-ground is adorned, hence it concludes: 'serving as adornments'. The above are all shapes and colors. 4. Namely visible colors: blue, yellow, and so on being distinct are called 'various color-marks'; overlapping in manifold ways, deep and vast like an ocean, reflecting one another like those surging waves, or various colors arising together, or further mutually interpenetrating, containing emptiness and brilliantly clear, appearing with manifold bearings—this is called 'boundlessly manifesting'. This is brought about by the beneficial practice of responding to capacities with freedom of hiding and appearing, and non-obstruction between concentration and distraction. Third, from 'maṇi' downward illuminates the adornments on the ground: 1. 'precious banners' consists of five clauses in detail: 1. maṇi as substance; 2 and 3. light and sound illuminating function; 4 and 5. nets and tassels detailing decoration. In terms of causal practice: subduing māras and overcoming heterodoxies serves as the banner, the light of wisdom constantly shining, the sound of compassion pleasing outwardly, vows and practices interwoven, the fragrance of morality richly aromatic, because the four means of embracing are comprehensively extended. 2. 'Maṇi raining treasures' symbolizes supernormal powers according with wishes, raining Dharma treasures through transformative manifestations according to capacities. 3. 'Wondrous flowers scattered on the ground' also derives from many causal practices, universally adorning the mind. 4. 'Rows of precious trees' is because virtuous practices are established. Fourth, from 'the Buddha's spiritual power' downward, cites the cause to conclude the function. 'The Buddha's power' indicates that from which it originates. The gates of adornment are manifold, difficult to exhaust in specific explanation, so it generally says: 'everything fully manifests'. Either manifesting within the trees, or manifesting within the above various adornment articles and within the ground, illuminating that within each and every practice there is a bodhimaṇḍa.

4.17

Second, the adornments of the tree of awakening arise in response to the cause of great wisdom; there are eleven phrases divided into four [sections]: First, one phrase generally reveals its height and excellence, because it towers loftily, stands conspicuously exposed, and is uniquely pre-eminent in its round wondrousness. In terms of the cause, wisdom surpassing the realm of calculation is its height; the fundamental nature being unobscured is its conspicuousness; fulfilling virtue to accomplish [the maturation of] beings is termed 'superior'; and there being no second truth is 'extraordinary'. In terms of the fruit, the tree is bodhi. Second, the six phrases from 'Vajra' downward explain that its essence embraces all virtues: 1. Its trunk is vajra, because it is caused by the vajra-samādhi and fundamental wisdom, with correct practice being established as the tree trunk. 2. Its stem is vaiḍūrya, because fundamental wisdom generates understanding that is clear and transparent inside and out. 3. Its branches and twigs are of miscellaneous jewels, because understanding varies according to the distinct objects. 4. The branches rely on leaves for adornment; wisdom is aided by meditation so as to illuminate profoundly, and although the jeweled leaves differ, together they make a single shade—hundreds of thousands of gates of meditation identically return to the one stillness, shading oneself and shading others. 5. The jeweled flowers are of different colors; branching out on the tree, they receive light of the same color and cast shadows upon the ground. This signifies that dharmas such as spiritual superknowledges vary depending on meditation, yet all receive the light of wisdom to appear as reflections upon the mind-ground. 6. Although the flowers are not the same, the fruits are all as-one-wishes; the ocean of boundless practices identically tends toward bodhi. If the fruit of benefiting oneself is achieved, inwardly it contains radiance; if body and mind are calm and still, outwardly it then emits blazing light. If it touches objects, it becomes luminous. If the fruit of benefiting others is established, while still unripened it contains radiance, so understanding gives rise to the marks of a Buddha; once ripened, it emits blazing light and in turn radiates the light of teaching. Because the fruits accomplished by practices whose essence is suchness are fruits without any disparate cause, they are arranged alternately with the flowers. A later chapter of the sūtra states: 'The wondrous Dharma-tree of the bodhisattva grows upon the upright mind-ground,' and so forth. Third, the three phrases from 'That tree' downward explain its wondrous functions [operating] with ease, yielding benefits in turn. First, relying on the wisdom of bodhi, it radiates the light of teaching wisdom; next, relying on the light of wisdom, it rains down the perfectly luminous Dharma-jewel; finally, the teaching accomplishes compassion and wisdom, meaning that bodhisattvas appear before [beings], their effortless practice being accomplished, so that they come forth like clouds. Fourth, the one phrase from 'Further, through' downward adduces the cause to conclude with the function. That is, the Buddha's power is the cause: flowing sounds expound the Dharma through the power of suchness; then wisdom expounds the sounds of Dharma, and the sounds in turn correspond to the nature of suchness. 'Inexhaustible' because it is exceedingly vast and manifold; 'inexhaustible' because it is vertically continuous; and 'without end and without interruption', hence it is termed 'constant'. Third, from 'Where the Tathāgata dwelt' downward, the adornments of the Buddha's palace are explained in ten phrases, divided into four [sections]: First, one phrase generally explains its dimensions. A palace can cover and nurture, which is loving-kindness and compassion. A hall can receive audiences and homage, which is perfect stillness. Compassion and wisdom guide each other, like multistoried pavilions relying on one another. 'Vast' means boundless, because the Dharma has no exterior. 'Spacious' means not cramped, because within the Dharma it is empty. 'Adorned' means embellished, because it is endowed with all marks. 'Magnificent' means splendid, because the principles of the Dharma are complete. 'Filling the ten directions' means according with the dharmatā. Second, the two phrases from 'Of all colors' downward [show that] essence and marks are complete. 1. Its essence is maṇi, because it is formed by the fusion of accumulated virtues. 2. Its marks are adorned in manifold ways, because dharmas such as spiritual superknowledges are the functions of compassion and stillness. Third, the six phrases from 'All adornments' downward [show] its wondrous functions operating with ease. 1. All practices emit light, raining down the Dharma like clouds. 'Cloud' has many more meanings, which will be distinguished below. 2. Banners of light stand out uniquely. Cui means 'to gather'; that is, formed by receiving light and gathering shadows. This means that where compassion and stillness intersect, they receive wisdom to give rise to responses, conquering Māra and standing pre-eminent. 3. Inwardly it contains an ocean-like assembly of boundless bodhisattvas, meaning that even those outside the bodhimanda are also within it. This means that the primary [retribution] is within the environment, and also that the cause is within the fruit, clearly showing the mystical meeting of all the sages of nirvāṇa. 4. Jeweled nets of sound and light: nets are meant to keep out foul birds, thereby enhancing the palace's adornment. They are like the great net of the teaching: outwardly guarding against evil views, inwardly benefiting compassion and stillness. The teachings are all perfectly wondrous and made of jewels; hence they can emit the light of the Buddha's wisdom. With round voices making wondrous expounding, the 'inconceivable sound' has four brief meanings: first, the sounds are abundantly vast; second, what is expounded is hard to measure; third, sound itself is without conceptual meaning; fourth, one contains all. 5. Producing the functions of the fruit, meaning that the great function of the primary retribution resides within this environment, the primary and environmental intermingling and blending without confusion, showing that relying on the great nirvāṇa one can establish great purposes; hence it is called 'producing'. 6. The undefiled manifests the defiled. Sentient beings are the primary, while their dwellings are the environmental. Defilement contravenes the purity of nature, so it is not spoken of as 'producing'; delusion has no self-essence and is manifested in turn by relying on the true. Fourth, from 'Further, through' downward, the cause is adduced to reveal the vastness; that is, its virtues are vast and difficult to recount, so now they are concluded in summary. Due to the Buddha's power, a single thought-moment suddenly encompasses all dharmadhātus of phenomena, noumenon, defilement, and purity—how much more so many thought-moments! Furthermore, above, 'filling the ten directions' is the non-obstruction between the universal and the particular. Gathering the assemblies of bodhisattvas and issuing the Buddha's spiritual superknowledges is the non-obstruction of inclusion and entry. Manifesting sentient beings and dwellings is the non-obstruction of defilement and purity. Completely encompassing the dharmadhātu is the non-obstruction of breadth and narrowness. Being able to do so in a single thought-moment is the non-obstruction of extension and brevity. Moreover, gathering bodhisattvas is the non-obstruction of cause and fruit. Issuing the Buddha's spiritual superknowledges is the non-obstruction of environment and primary retribution. The ten kinds of palaces should be explained in this way.

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大方廣佛華嚴經疏 — Classical Chinese