大方廣佛華嚴經疏 42

English (machine translation) 42

Language: English

42.1

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

The third [section] is obtaining supreme practice, which has two parts: first, explaining the supremacy of profound practice, showing its transcendence relative to what came before; second, from "Disciples of the Buddha, a bodhisattva of this stage" downward, the supremacy of inception, showing its entry relative to what follows. The former [section] also subsumes the station of youthfulness. In the text there are two [parts]: first, concluding what came before and introducing what follows, because entering the eighth stage concludes the previous entry into the stage and gives rise to the subsequent profound practice as that which it relies upon. Second, from "as for profound practice" downward, directly revealing the profound practice, first through doctrine and then through metaphors. In the doctrinal part there are eight clauses: the first is the general mark, because the practice of the stage is profound and abstruse. The remaining seven are specific marks: (1) "Difficult to know" means the profundity of being difficult to enter, which precisely shows its transcendence relative to what follows. (2) "Without distinction" is the profundity of shared practice; because it is the same as that of all bodhisattvas of the untainted, pure stages, it is difficult to distinguish, like wheat in a heap of wheat. (3) From "detached from all" downward is the profundity of the cognitive sphere: because the boundary is distinct and transcendent, the marks of the perceived are detached from and the marks of the perceiver do not manifest. Further, stating "detached from all attachments" is to guard against the conceptual thoughts of all obstacles to be cured at this stage. (4) "Immeasurable and boundless" is the profundity of cultivation: one's own benefit has no measure, and the benefit of others is boundless. (5) "All [śrāvakas]...", etc., clarifies the profundity of non-retrogression, because the two vehicles cannot destroy its supremacy. The preceding clause explains greatness in terms of its own mark; this clause clarifies it by way of contrast. (6) "Free from all clamour and disputation" is the profundity of leaving obstacles behind, meaning that one leaves behind the obstacle of effort. (7) "Quiescence manifests before one" is the profundity of the antidote manifesting before one, because by realizing tathatā as that which cures, all is quiescent. In the seven specific marks above, grouping them according to their characteristics yields three parts, which are able to leave behind the four kinds of vexing afflictions of the preceding stages: namely, the first three clarify that the sphere and demarcations of this stage are distinct and transcendent, leaving behind the fault of the fourth, subtle active thoughts—namely, that seeking the wisdom of the Tathāgata has not yet ceased, and so forth; the next two clarify that correct practice is vast, leaving behind the fault of the preceding third, diligent expedient means in transforming sentient beings—namely, that with respect to the ten immeasurables and so forth, there is still diligence; the last two clarify leaving obstacles behind and entering quiescence, leaving behind the previous two faults: first, leaving behind the fault of the second, diligent expedient means of the pure stage—namely, the previous cultivation of effortless activity day and night constantly, and giving rise to the path in walking, standing, sitting, and lying down; second, leaving behind the fault of the first, having activity with interruption. These four faults are as explained in the Bodhisattvabhūmi. The Yogācārabhūmi names them the four calamities, and their doctrinal sequence is also the same. In the second part on the metaphors, the text has three metaphors, which illustrate the preceding three sections in reverse sequence: to accord with curing obstacles from subtle to coarse, [they go in reverse,] whereas in the doctrinal exposition, to reveal profundity, it went from coarse to subtle. Each of the three has a metaphor and an application. Now, first, the metaphor of the cessation concentration illustrates the preceding leaving obstacles behind and quiescence. In the metaphor, anāgamins and arhats who are liberated in mind are mostly able to enter it; among the nine successive absorptions it corresponds to the ninth, hence it says "and even...". The ceasing of active mind means that the six and seven master minds upon which it depends have already ceased, and the conceptual thoughts of the dependent mental factors naturally vanish. In the application, abiding in the Immovable Stage corresponds to entering the cessation concentration. From "immediately abandons" downward corresponds to the settling and ceasing of the active mind. "Immediately abandons all practice with effort" is because it surpasses what is to be cured. "Attains the effortless dharma" clarifies the attainment of that curative dharma. The ceasing of bodily, verbal [actions], and so forth, is because by attaining the effortless dharma one acts spontaneously; this is the same as the previous non-attachment to anything perceived, leaving behind the first fault of having activity with interruption. "Abides in retribution practice" contains two meanings in the text: first, it also accomplishes the above showing of the dharma contrary to active effort, namely attaining the effortless stage. This is from the perspective of the teaching path, the same as the previous non-attachment to anything perceived. Second, it means skillfully abiding in the tathatā-dharma of the ālayavijñāna; this is from the perspective of the realized path, the same as the previous entering the nature of all dharmas as like space, which leaves behind the fault of the second, diligent expedient means of the pure stage. Unlike the previous stage's cultivation of effortlessness, it is called retribution practice. "Retribution practice" means that what was cultivated in the previous stages has ripened as retribution and manifests before one. "Abiding in tathatā" is because the fundamental consciousness has two parts: first, the deluded and defiled part, where ordinary beings abide; second, the true and pure part, where this stage abides. Because of abiding in tathatā, the name "ālaya" is abandoned. Furthermore, the Buddha stage abides solely in tathatā, not speaking of "ālaya-tathatā"; here, because there is still the retribution of transformation remaining, both are mentioned together; thus the word "ālaya" refers to the ripening consciousness (vipākavijñāna), for the Tathāgata is solely named the undefiled consciousness (amalavijñāna). Second, the metaphor of waking from a dream illustrates the vastness of the preceding correct practice. The commentary states: "Showing that this practice guards against conceptual thoughts of those faults is because it leaves behind the fault of diligent expedient means in transforming sentient beings." "Having the thought of correct wisdom" does not mean there is no effortless wisdom at this stage. It is like waking from a dream: although there are no dream thoughts, it is not that there are no waking thoughts. It is only that this practice is quiescent, hence it says "all undertakings cease." In the application, "courageous" relates to mind, and "energetic" relates to practice; these correspond to the expedient means above, all of which are effort. From "two practices" downward, the obstacles that are stilled are identified. Relying on internal pure realization, the two minds of saṃsāra and nirvāṇa do not operate; this is called the non-manifestation of the two practices. Just as upon waking there is no reliance on this shore or the other shore, external objective spheres, their enjoyment, and conceptual thoughts do not operate; hence it says the activity of marks does not manifest, which means leaving behind thoughts of transforming beings, the noble path, and so forth. Just as when awake, both person and boat are absent. In the application, regarding the metaphor of seeing a person fall into a river, one's own body falling is because the illness of sentient beings is the illness of the bodhisattva. Third, the metaphor of being born in the Brahmā heaven illustrates the distinct transcendence of the sphere. In the application, the first directly matches the lower stages. The non-manifestation of citta, manas, and vijñāna corresponds to the non-operation of the desire realm mind. Why it does not operate is because one has attained retribution practice. This is because one leaves behind the fault of subtle active thoughts, hence the commentary states: "This speaks of the supremacy of distant detachment." Later, from "this bodhisattva" downward, the superior is adduced to illustrate the inferior: namely, if even one part of the mind that does not accord with the world, such as that of a buddha, does not operate, how much less could the mind of that part that accords with the world? "The mind of a buddha and so forth" is the mind seeking the wisdom of the Tathāgata at the seventh stage. Here it only illustrates by the world, but one should also illustrate the small by the great: if the great does not operate, how much less the Hīnayāna? Thus, whether worldly or transworldly, whether persons or dharmas, whether causes or fruits, whether wisdom or abandonment—none of them operate.

42.3

Second, explaining the arising of supreme practice. From here down also subsumes the cause for reverential practice, because in exhorting the arising of practice, all is done with reverence; 'supreme' also carries the meaning of reverence. In the text there are four [parts]: 1. The speaker's general introduction; 2. From 'giving rise to such...' onward, directly setting forth the words of exhortation; 3. From 'O sons of the Buddha, all Buddha-Bhagavats...' onward, revealing the purpose of the exhortation; 4. From 'O sons of the Buddha, if all Buddhas...' onward, demonstrating the benefit of the exhortation. As for the first: the vows are the cause of the exhortation; as in the third exhortation, where the treatise says 'because of dwelling in the power of original vows', the word order was not yet fully adjusted—it should say 'because they dwell through the power of original vows.' From 'all Buddha-Bhagavats...' onward generally displays the mark of the exhortation. The reason all Buddhas grant wisdom to exhort [him] is to transform his mind of delight and contentment in profound practice and cause him to enter the portal of the Dharma flow. As for the Dharma flow: it breaches the still water of non-arising and causes the river of effortless practice to surge, spontaneously tending toward the ocean of the Buddha's wisdom; thus the capacity to tend [toward it] is taken as the portal. Moreover, the Dharma flow is the ocean of practice. Stating that they 'grant wisdom' has two senses: first, they actively bestow awakeness and mindfulness, like an empowerment of the mind; second, they cause him to arouse cultivation and appropriation, and hence it is called 'granting'. The seven exhortations below are all subsumed under the Buddha's wisdom; hence it merely says 'granting wisdom'. Because in the previous stages this acquiescence was not yet purified, it is only granted here; since attaining this acquiescence gathers the root of virtues, once it is granted he will never again desire to sink [into quiescence]. Second, directly setting forth the words of exhortation has two parts: first praising—for to take something away, one must first firmly give it; next, from 'However, good son...' onward, exhorting him. Herein there are seven [exhortations]: 1. Exhorting him to cultivate the Tathāgata's wisdom of skillful taming; 2. Exhorting him to be compassionate toward sentient beings; 3. Exhorting him to fulfill his original vows; 4. Exhorting him to seek unobstructed wisdom; 5. Exhorting him to accomplish the outer retributions of a Buddha; 6. Exhorting him to realize the Buddha's inner clarity and immeasurable supreme practices; 7. Exhorting him to cultivate all without remainder to accomplish all-knowing knowledge. Venerable Yuan subsumed the seven into two: the first six adduce the much that remains undone to turn his dwelling mind; the last one shows that having done a little can accomplish [the rest], increasing his onward-moving mind. Although the sūtra lacks this phrasing, the treatise seems to imply this intention, which does not contravene principle. Now I subsume them into three: the first three exhort him to transform those below—the first being the method of transformation, the next being actual transformation, the last being vows for transformation; the next three exhort him to seek [enlightenment] above—the first refuting what he has attained as not yet supreme, the subsequent two guiding him to seek the Buddha's supreme fruit, whether outer or inner; the third, the final single exhortation, generally concludes the multiple portals, because what is to be done is boundless and distinct explanations are hard to exhaust. Yet all seven contain both turning from dwelling and increasing onward progress. Now, the first has three: 1. Explaining the much that remains undone, because he has not yet attained the cultivation of the dharmas for instructing sentient beings, such as the ten powers; 2. From 'You should...' onward, exhorting him to cultivate and practice; 3. From 'Do not again...' onward, not to abandon the portal of acquiescence. However, 'abandoning' has two meanings: first, if it means relinquishing body and mind to settle down in this portal of acquiescence, this is improper, and thus it says 'do not again'; as the treatise says, 'If one does not abandon this practice of acquiescence, one cannot accomplish all Buddha-dharmas'—this causes him to abandon attachment [to it]. Second, completely abandoning it is also improper; hence the treatise says, 'Because one relies on that, one has the power to act; hence it says: do not again cast away and abandon'—this causes him to rely upon it. In the second exhortation there are three: 1. Explaining his own attained acquiescence; 2. From 'Yet all...' onward, explaining the faults arising from others' lack of acquiescence—householders have many afflictions, and renunciants arouse much conceptualization and investigation, which are all useless matters for sentient beings; 3. From 'You should...' onward, exhorting him to arouse a compassionate mind; the compassionate mind turns in reliance upon what precedes. In the third exhortation, there are two kinds of vows: 1. From 'Relying on the broad mind...' onward, transforming sentient beings; 2. From 'Cause all to attain...' onward, relying on the great mind. Yet there are two meanings: first, causing others to attain; second, causing himself to attain. If he himself attains the Buddha's wisdom, by relying on the practice of this wisdom he can broadly benefit others. In the fourth exhortation there are three: first, the true and eternal nature of dharmas establishes what is esteemed; next, from 'all Buddhas...' onward, taking away his difference from the Buddhas to exhort him to seek above—since only with profound unobstructed wisdom and boundless great function is one not in common with the two vehicles; finally, from 'all...' onward, pressing him down to equal the two vehicles to cause him not to dwell in acquiescence. As with the three beasts crossing the river, they equally wade through principle. When practices weary, tending toward stillness becomes a defilement; hence one must not dwell [there]. In the fifth exhortation, adducing the six [attributes] such as bodily marks are all deeds for transforming sentient beings; if he accomplishes these dharmas, he will possess the power to transform sentient beings; hence he is exhorted to cultivate and accomplish them. In the sixth exhortation there are three: first, explaining that what he has attained is not yet broad; next, from 'Good son...' onward, showing the Buddha's immeasurable supreme practices—'immeasurable entries' means the differences among the entered Dharma portals; 'deeds' are the functions and activities of the Dharma portals; 'revolutions' are the incessant higher and higher activities; finally, from 'You should...' onward, concluding with the exhortation. In the seventh exhortation there are two: first, adducing the three kinds of immeasurability, which are the three sovereign practices in the pure land; next, from 'all should be...' onward, concluding with the exhortation to show that having done a little remains. Since it says 'all should be penetrated', it shows that by examining a small portion one can accomplish [the rest], and is not far from Buddhahood. This is like Desheng exhorting Sudhana not to become content with a meager practice, and thus it says 'immeasurable'. Third, revealing the purpose of the exhortation: to cause him to arouse activities of wisdom. Fourth, in demonstrating the benefit of the exhortation, it is also for this purpose, and for this reason they exhort him. Herein there are two: first, explaining the harm of not exhorting, so that they cannot but exhort him; next, from 'Because of all Buddhas...' onward, demonstrating the benefit of the exhortation, which is why they must exhort him. As for the first, there are two: 1. Harm to oneself: if they did not grant wisdom, he would immediately enter nirvāṇa, so they must grant it; hence the treatise states: 'Regarding the second, entering nirvāṇa immediately, wisdom is granted to reveal and manifest [the path].' 2. Harm to others: because he would not benefit sentient beings. Question: Even beginners of practice still cultivate non-dwelling; how could [a bodhisattva of] the stage of profound wisdom who takes extinction need exhortation? Has there ever been a single person who, without the Buddhas granting wisdom, would then take extinction? Answer: Because of four meanings, they must exhort him: 1. To guide and reprove the two vehicles of fixed nature, showing that even in this stage's place of great quiescence a bodhisattva is still exhorted to arise—how then could what they attained be ultimate? 2. To alert and awaken the habit of delighting in stillness in bodhisattvas of gradual enlightenment; 3. To inspire beginners to seek above without satiety; 4. To show that this stage is exceedingly profound, abstruse, and hard to relinquish, which is why they must exhort him. Wherever there is this place of the profound Dharma flow, there are always Buddhas making the bridge of the seven exhortations, so that not a single person ever takes eternal stillness. Moreover, even if the Buddhas did not exhort him, he would not tend toward stillness; to demonstrate the benefit of the exhortation, it is posited provisionally.

42.4

Second, concerning the benefit of the exhortation, there are the statement of dharma, simile, and application. In the statement of dharma there are three: 1. Reiterating the preceding granting of wisdom to demonstrate the cause of the benefit; hence the treatise says, 'Because the cause of gathering merit in that practice is supreme. Why is it supreme? Because all Buddhas together offer instructional speech.' 2. From 'in a single...' onward, the swiftness of giving rise to practice. 3. From 'Why is this so?' onward, explaining the reason for the swiftness, meaning previously there was only a single body, so over a long period it was inferior; but in this stage, the body in a single thought-moment equals immeasurable [bodies]. For single-thought sudden transcendence there are eleven phrases: the first ten explain distinctly, and the last one concludes generally. Among the ten: the first six are based on teaching and transforming sentient beings; the next two are based on self-accumulating aids to the path; the last two are based on the purification of hindrances. Among the ten: 1. Multiple bodies appearing in accordance [with needs]. The reason they are multiple is that the treatise says, 'Because all bodhisattvas' bodies are resolved in faith to be like one's own single body.' This means wisdom tallies with the identical essence, and thus one can turn one into many. This is what the real retribution [body] can do, unlike the apparitions of previous stages. This is in contrast to the single body before. The remaining voices and so forth, in contrast to the previous arising of practice, are similarly immeasurable. 2. Perfect sounds preaching in accordance; 3. Wisdom according to what is known; 4. Taking birth according to which class [of beings]; 5. According to which land is appropriate; 6. According to which class of sentient beings is to be transformed; 7. According to making offerings to amass the aids to the path of merit; 8. According to which Dharma portal is entered to amass the aids to the path of wisdom; 9. According to the purification of hindrances to supernormal powers; 10. According to the purification of hindrances to wisdom; thus one can abide in immeasurable assemblies to preach the Dharma in accordance with faculties. All say 'in accordance with' because acting according to what is fitting is not single, explaining the word 'immeasurable'. The meaning of 'in accordance with time' is grand indeed! In the concluding explanation of the last one: first it concludes, meaning the arising of practices is manifold and does not depart from the three karmas; then, by saying 'because of the unmoving dharma', it explains. Because of having no marks, no effort, and no interruption, marks and functions are unmoving and spontaneously assembled. In the simile, the ship illustrates the swiftness of that practice. The treatise says: 'One should know it manifests the supremacy of the cause,' explaining the reason for the swiftness. A ship is swift because it enters the ocean; practice is swift because it enters non-arising. In the application: first, applying the ship not yet reaching the ocean corresponds to the previous seven stages. Next, from 'reaching the bodhisattva...' onward applies reaching the ocean, which is the wisdom of non-arising of the eighth stage. Because it is also practice, it is called the ocean of practice. Moreover, being suddenly able to arise everywhere, being both profound and vast, it can also be called an ocean. Effortless wisdom is applied to the wind above. The realm of all-knowing knowledge shows its tending toward the fruit. What was absent in the previous simile was that the wisdom of non-arising is identical with the ocean of Buddha's wisdom, so the simile makes no distinction. From 'originally having' onward, it applies to the preceding comparison.

42.5

Regarding the fourth main section, the Division on Purifying Lands: Question: The sūtra merely says, "With great wisdom of expedient means, observing all, he knows in accordance with reality," and expounds extensively on the functions of transforming births and responding with forms. In the *Yogācāra-bhūmi-śāstra*, among the ten masteries, the gate of wisdom is first initiated, and thereafter it only says that one obtains the wisdom of multiplying bodies. Why does the treatise master designate this as the Division on Purifying Lands? Answer: Purifying lands has two aspects: first, the cause that can purify; second, the fruit that is purified. Here there are two pairs: 1. The fruit of pure marks—meaning jewel adornments and the like—takes the practice of karmic actions as its cause, meaning a straightforward mind and so forth; 2. The fruit of pure mastery—meaning the perfect interpenetration of the three realms and so forth—takes the actions of virtue as its cause, meaning the samādhi of pure lands and so forth. Here it is understood according to the latter pair. Now, the karmic practice of a pure land first arises in an ordinary person and is perfected in the ten stages; the virtuous practice of a pure land first arises in the Immovable [Stage] and concludes in the Tathāgata. The text is divided into three parts: 1. the practice of mastery over the container realm; 2. the practice of mastery over the realm of sentient beings; 3. the practice of mastery over the realm of wisdom and sambodhi. The first is the locus of transformation, the next is those who are transformed, and the last is that which can transform. Only when possessing the latter two purities is it called a pure land. However, the first is mostly treated according to that which can purify, while the latter two are mostly treated according to that which is purified; the text merely implies each in the other. In the first part, there are two: First, a general identification. Effortless wisdom is the observing wisdom, and the sphere traversed by wisdom is the observed; skill in expedient means is the cause of effortless [activity]. Cultivating effortlessness in the seventh stage, one now attains mastery. Next, from "That is to say" onward, its marks are specifically revealed. There are five kinds of mastery: 1. according to the mind's desire; 2. according to what is desired; 3. according to the time desired; 4. according to the desire for breadth or narrowness; 5. according to the quantity of the mind's desire. As for the first: observing the formation and destruction of the world, the treatise says "according to what the mind desires." Because of "his being able to manifest or not manifest," this is explained in terms of that which can purify. In the treatise, "following" [refers to] following one's own mind's desire; "knowing" means being able to know, hence it is explained in terms of that which is purified. In the treatise, according to sentient beings' mental predilections, for those who wish to see, [the land] manifests formation or manifests destruction; for those who do not wish to see, it does not manifest. Therefore, when the sūtra speaks of "observing and knowing," it pertains solely to the cause. The treatise master wishes to reveal that the meaning embraces the fruit as well; hence he says "manifesting in accordance," which is mastery of transformation. The four passages below on manifesting in accordance are to be understood by analogy. Second, from "By this karma" onward, it explains [mastery] according to what is desired: that is, according to whatever karma creatures desire to know formation and destruction by, he is able to manifest it all. Third, from "In how long a time it is formed" onward, it explains [mastery] according to the time desired: that is, according to the length or brevity of the time, he is able to manifest it. If considered in terms of that which can purify, this is the wisdom of conforming to time. For instance, this world is formed over twenty kalpas: in the first kalpa the container [realm] is formed, and in the remainder sentient beings are formed. Its destruction also takes twenty: first sentient beings are destroyed, and in the last one the container [realm] is destroyed. Both correspond to phenomena and correspond to noumenon; this is called knowing in accordance with reality. Fourth, from "He also knows the earth" onward, it is according to the desire for breadth or narrowness, because he is able to manifest them. Within the text there are three: first, knowing the distinctions among the four great elements, which are the broad marks; second, from "knowing subtle dust" onward, which is knowing the narrow marks; third, from "According to whatever earth and water exist in a world" onward, knowing that which forms and that which is formed, which doubly clarifies the broad and narrow marks. In the first: small marks are not the realm of the retribution-consciousness of the stage of meditative absorption. Great marks are the realm of the stage of meditative absorption, up to the fourth dhyāna's cognizing of the trichiliocosm. Immeasurable [marks] are the realm of the Tathāgata. The above three are divisions of phenomena, all known by the wisdom of the objective sphere. As for the marks of distinction, being divisions of phenomena, they are known by the wisdom of marks, knowing the distinctions between their specific marks and common marks. The rest can be easily understood by analogy. Second, in knowing dust: the subtle dust is that which penetrates gold. In the treatise text it next speaks of coarse marks, which are dust in sunbeams. The distinctions are as above. As for immeasurable distinctions: because a single mote of dust contains many phenomena. Coarseness and subtlety of dust apply to both the concentrated and the distracted, hence it does not say small and large. Third, in knowing that which forms and that which is formed, there are two: first, generally knowing the internal and external; second, from "knowing hells" onward, specifically explaining the six destinies. This is what the *Laṅkāvatāra-sūtra* reproached as not being questioned, meant to show the exhaustion of the profound; moreover, it says they are without self-nature. Fifth, from "He also knows the desire realm" onward, it explains [mastery] according to the quantity of the mind's desire, being able to manifest it. In the text there are two: first, in terms of mastery through knowing by wisdom. Above, large and small were discussed by comparing the three realms to one another; now, large and small are distinguished within a single realm itself. In the desire realm, the human sphere is small and the deva sphere is large; in the form realm, initial and sustained thought are small, and freedom from initial and sustained thought is large; in the formless realm, the treatise says that in the Buddha-Dharma the ordinary sphere is small, while that of śrāvakas and bodhisattvas is large—this specifically says "in the Buddha-Dharma" in order to distinguish it from non-Buddhists who falsely grasp it as nirvāṇa. All three realms as known by the Tathāgata are called immeasurable marks.

42.6

Second, from "Bodhisattvas, O Sons of the Buddha, further arise" onward, explains manifesting transformations according to creatures in terms of mastery through supernatural penetrations. In the text there are three: 1. Manifesting transformations according to capacity. Herein, first is stated the wisdom capable of transforming; next, from "That is to say" onward, explains the capacities known. There are three clauses: 1. knowing the diversity of the types of bodies; 2. knowing the difference in expedient means appropriate for each body; 3. knowing in what kind of world being born can benefit sentient beings. Finally, from "In accordance with their" onward, it directly explains transforming in accordance. Although it speaks of manifesting bodies, the intention lies in the place of birth; therefore it belongs to the container realm. 2. From "This bodhisattva, in a trichiliocosm" onward, explains the scope of transformation. 3. From "This bodhisattva accomplishes" onward, explains mastery of manifestation, meaning being unmoving yet pervasive, like the moon entering a hundred rivers.

42.7

Second, from "Bodhisattvas, O Sons of the Buddha, in accordance with the bodies and minds of all sentient beings" onward, explains the practice of mastery over the realm of sentient beings. This means being able to respond according to resonance, through mastery in subduing sentient beings. Within this are three: 1. generally explaining resonance and response; 2. from "That is to say" onward, specifically showing resonance and response. Herein, in showing the practice of transforming beings, there are two masteries: 1. transforming to be identical with the body of the creature—because he manifests the form of a śramaṇa among śramaṇas and so forth, this is identifying in action with their bodies; 2. from "Also responding to" onward, transforming to respond to creatures' minds—because his body need not be identical with those transformed, this is identifying in action with their minds; hence the treatise says, "In his practice of transforming sentient beings, he identifies in action with their bodies and minds." 3. From "Bodhisattvas, O Sons of the Buddha, thus" onward, generally concludes resonance and response. "Thus and thus" means that because the manifested types are numerous, whether in body or mind, he responds suddenly without partiality. The treatise concludes: "manifesting in equal proportions to his own body and mind."

42.8

Third, from "Bodhisattvas, O Sons of the Buddha, having left behind" onward, explains the practice of mastery over the realm of wisdom and sambodhi. Master Huiyuan says: "If considered from the objective sphere of practice, it should be called the practice of mastery over the two truths. Here, considered from the essence of practice, it is called wisdom and sambodhi. Wisdom is unobstructed regarding sambodhi in the two truths; hence it is called mastery." Now I offer another explanation: because the ten bodies that are known are all the essence of Vairocana's sambodhi, it may also be named wisdom and sambodhi after the objective sphere, since making them function interchangeably is also a mastery. In the text there are two: first, explaining the wisdom of the paramārtha-satya; later, from "this bodhisattva" onward, explaining the wisdom of conventional truth. As for the first: the upper clause leaves behind delusion; the lower clause abides in reality. Because he does not make distinctions between his own body and other bodies, he abides in equality. Saying "does not make distinctions" means not only illuminating their identical nature, but also that both the illuminator and the illuminated are obliterated. The treatise says: "This is not like the manifestation of the two vehicles' wisdom of the ultimate truth, because they do not attain the emptiness of dharmas, and cannot identify the conventional with the true, they being neither one nor different." Second, in explaining the wisdom of conventional truth, there are three: 1. generally knowing the ten bodies; 2. from "this bodhisattva" onward, causing the ten bodies to function interchangeably, revealing mastery of supernatural penetrations; 3. from "this bodhisattva knows sentient beings' bodies" onward, specifically revealing the marks of knowing to display mastery of wisdom. As for the first, the ten bodies: the treatise subsumes them under three: the first three are the defiled portion, the middle six are the pure portion, and the last one is the non-dual portion. All are called "portions" because the single great pratītyasamutpāda dharmadhātu is divided into ten, meaning that both the defiled other-dependent [nature] and the pure other-dependent [nature] equally rely on the one true [nature]. Among the defiled, the three are: first, the realm of sentient beings; next, the realm of lands; the karmic retribution body is the cause for the arising of those two, namely karma and afflictions. The sūtra abbreviates afflictions, so the treatise supplies them. As for calling it "retribution": karma is capable of incurring retribution, so it takes its name from the fruit. If it were that which is incurred, how would it differ from the above two? However, the land body properly extends to the pure; it is provisionally judged as defiled based on one category. The next six generally take the three vehicles as the pure portion; herein, the first four are persons—bodhisattvas and buddhas, differing only as cause and fruit; the next one is the wisdom capable of realizing; the last one is the Dharma that is realized. Therefore the treatise says: "These three vehicles, according to whatever wisdom and whatever Dharma, display that purity," meaning that the differences of wisdom and Dharma as causes display the distinction among the three vehicles. Lastly, the space body is the non-dual portion: it serves as the common support for both, being neither defiled nor pure. Examining its specific explanation below, it is mostly treated in terms of phenomenal space, while its meaning embraces noumenon. Second, the mutual functioning of the various bodies: all first clarify the reason for mutual functioning, which is because it accords with capacity. In the text there are two: 1. specifically revealing mutual functioning. In brief, there are four inversions. How can Dharma, wisdom, and space become one's own body? Entering into Dharma and wisdom, one's own body naturally responds and manifests; hence, causing one to suddenly see one's own body in space is called "making." Making the others is likewise. 2. From "In accordance with all sentient beings" onward, generally concludes by analogizing the rest. Above, only four inversions were raised; logically, all ten should be complete, making one hundred bodies. However, one's own body is itself a bodhisattva; if one contrasts oneself with bodhisattvas, making them distinct, there are one hundred and ten bodies; hence it says "it manifests thus." As for why mutual functioning is unobstructed, it is detailed in the *General Introduction*. The present text briefly contains three meanings: 1. because of realizing the paramārtha-satya that is identical with phenomena, since phenomena do not exist outside noumenon, and phenomena interpenetrate in accordance with noumenon; this chapter first explains the ultimate truth; 2. because of mutual dependence in pratītyasamutpāda; 3. because of mastery in karmic functions. The verse in the Jin sūtra says: "The bodhisattva has mastery in the coming together of causes and conditions, / and even can, as desired, manifest as the body of a buddha." The present sūtra omits this verse. The treatise master merely explains the intention of mutual functioning, saying: "The diverse manifestations of the practice of gathering and receiving wrought in that mastery mean that because, in the mastery of that sambodhi, he performs the practice of gathering and receiving sentient beings, he diversely manifests according to the inclinations of their minds." Third, in specifically revealing the marks of knowing, the ten bodies become eight, because three bodies are combined. However, their types and analogies should each possess ten; the text is perhaps abbreviated, so it is provisionally explained from what is prominent.

42.9

First, the sentient-being body has five marks: the first three are the defiled distinctions of karmically produced afflictions and false thoughts, which are treated as generally explaining the three realms; the latter two concern the upper two realms, which are opened as distinct in terms of retribution. If the three realms and five destinies were opened generally, then the ten would be complete.

42.10

Second, the land body possesses ten marks: the first eight are marks of all [aspects], and the latter two are marks of the real meaning. Among the former: the first three are marks of delimitation, namely the small, middle, and great chiliocosms; the next two are the distinctions of defiled and pure; next, broad refers to the distinction between broad and narrow, though here narrow is omitted; the next two are distinctions of support and abiding. Among the real, entering completely in a single fold is called universal entering; because the ten directions are interlaced, it is called the net of directions. Furthermore, because it manifests layer upon layer, it is mostly identical with the first stage.

42.11

Third and fourth: the two sections together contain four bodies. That they are all called distinctions of nominal designation means that there are only distinctions between specific marks and common marks, conceptually distinguished by nominal designations, while in reality there is no self or person. The others are also nominal designations; that it speaks especially of these four is because even the karmic cause is nominal, let alone the fruit of suffering. Even the sages are nominal, how much more so ordinary beings! Furthermore, only the sages of the three vehicles can know them as nominal; the Buddha's virtues are transcendent and cannot be called nominal.

42.12

Fifth, knowing the Buddha body inherently possesses ten marks. Since the remaining nine bodies are likewise the Buddha body, if each possesses these, there are already one hundred; if they further mutually constitute one another, they are multiply layered without end. The bodhi body is so called because it manifests the realization of sambodhi. Second, [the vow body is so called] because of the vow to take birth in Tuṣita. Third, all [bodies] are responsive transformations of the Buddha; distinguishing these from transformations into monkeys, deer, horses, and the like, they are called responsive transformations, namely the birth body in the royal palace. Fourth, [the relic body is so called] because the relics of one's own body maintain [the teaching]. The above four, among the three bodies, are all subsumed under the transformation body (nirmāṇakāya). Fifth, all real reward bodies. The boundless ocean of marks and the like are distinguished from the thirty-two marks and so forth, hence it is called the real reward [body], namely the reward body (saṃbhogakāya) among the three [bodies]. Sixth, all radiant lights subdue sentient beings, hence it is called majesty, which extends to both reward and transformation [bodies]. Seventh, regarding the mind-made body (manomayakāya), the treatise states: 'Because the mind attains sovereign liberation in all identical and different, worldly and transworldly realms.' 'Identical' means of the same kind, 'different' means of different kinds; 'worldly' means before the stages, and 'transworldly' means on the stages. That is to say, whether ordinary or noble, whether identical or different, because sovereign liberation is attained, it is born simultaneously in accord with intention; that is, the mind-made body of spontaneous action that is born simultaneously with its kind. This extends to both transformation [bodies] and [bodies for] the enjoyment of others (parasambhogakāya). Eighth, regarding merit: it is the merit that is unshared with the two vehicles, which can serve as the cause for vast and great benefit; therefore, planting even a small root of goodness will certainly lead to the fruit of Buddhahood. Ninth, regarding the dharmakāya: it is the immaculate realm (anāsrava-dhātu) of all Tathāgatas, which is the dharma-essence realized [by them]. In the 'Chapter on Transcending the World', among the ten Buddhas, it is called the Dharmadhātu Buddha. All defilements are permanently exhausted, defilements do not increase along with it, and its nature is pure, perfect, and luminous; hence it is called the immaculate realm. It bears the meaning of 'storehouse' and the meaning of 'producing', for it contains boundless virtues and produces all worldly and transworldly joyful matters. Tenth, regarding the wisdom body: it is all unobstructed wisdom, namely the great round mirror wisdom, because it has emerged from the defilement of obstacles and realized the nature of equality. Next, it states that 'this wisdom can perform all activities', which is the wisdom of accomplishing activities. That 'it is fully able to know the distinctions among those matters' is the marvelous observing wisdom. This extends to all four bodies; however, each and every one of the two tiers of ten bodies is perfectly interpenetrating, and hence this is distinct from the various teachings.

42.13

Sixth, knowing the wisdom body has eleven marks, subsumed into three categories. The first two are distinguished with respect to essence: the first extends to [wisdom born of] hearing and thinking, and the second is the wisdom of cultivation, both extending to noumenon and teaching. Next is the mark of fruit and practice, which is distinguished by cause and fruit. Practice is the cause, extending to the three wisdoms; the fruit is only experiential entry, whose mark is free from the prior three. The remaining eight wisdoms are all distinguished with respect to station. Therein, the first is general: worldly, conventional wisdom is called worldly, and the noble wisdom of the three vehicles is called transworldly. Furthermore, [the stages] prior to the Path are called worldly, and from the Path of Seeing onward is called transworldly. Fifth, the three vehicles are distinguished as greater and lesser within the transworldly: the ten wisdoms and so forth of the Small Vehicle, the seventy-seven wisdoms and so forth of the Middle Vehicle, and the immeasurable provisional and real [wisdoms] of the Great Vehicle. The sixth and seventh marks are distinguished as coarse and subtle within the Great Vehicle: profound prajñā is not shared with the two vehicles, while resembling prajñā is called shared. The eighth and ninth marks are distinguished generally across the three vehicles in terms of bondage and liberation, based on whether the newly perfumed nature has been practiced or not yet practiced. The final three extend to the distinction of cultivated completion in the three vehicles.

42.14

Seventh, knowing the dharmakāya: the preceding wisdom that can know and this dharma that is known both extend to all. Wisdom and dharma are not the same; the preceding Buddha dharma wisdom was confined solely to the Tathāgata. In the text, there are five marks: First, the mark of equality, which is the noumenal dharma. The treatise states: 'Because the immeasurable dharma-gates illuminate and equal the single dharmakāya.' This means that although the dharma-gates differ, they equally explain the equal dharmakāya, sentient beings and the Buddha being non-dual; distinguishing noumenon from phenomena, [the latter] are all subsumed under the gate of conventional truth. Second, the mark of indestructibility, which is the dharma of practice. The treatise states: 'Because it is grasped in accord with what is heard.' This means that giving rise to practice in conformity with noumenon is called 'grasping in accord with what is heard'. When practice accords with noumenon, it merges into bodhi, which is called indestructible. Third is the dharma of teaching, because distinct teachings are spoken at the appropriate time in accordance with the faculties and natures of the sentient beings to be transformed. Noumenon is originally without words; provisional words are used to reveal noumenon, and whether provisional or real, they are all conventional designations conforming to the worldly. Fourth is the re-manifestation of the realm pervaded by the noumenal dharma; this extends to both the defiled and the pure, for the equal dharmakāya pervades the sentient and the insentient. Fifth is the dharma of the fruit, which concerns only the pure. Hence the treatise states: 'The distinction in the supreme mark is because the three vehicles equally realize the paramārtha. Differentiated in accordance with wisdom, there are three distinct types; therefore, the noumenon revealed is also spoken of as profound or shallow.' Differentiations in terms of merits and so forth are as usually discussed.

42.15

Eighth, knowing the space body. The text has six marks: First, the mark of immeasurability, because even the space within a mustard seed has no measurable dimension. Second, because it pervades all material and non-material places. Third, because it cannot be seen. When people of the world see it nowadays, they merely see the conceived perception of the single manifest color of space and think they see it; hence in the Nirvāṇa Sūtra, seeing space is extensively refuted. Furthermore, because this contains the unconditioned space, it is also invisible. Fourth, the mark of non-difference, because it is unobstructed; that is to say, unlike material dharmas, which differ from one another and present obstructions. Fifth, the mark of being unconditioned, meaning it has no margins of beginning or end, arising or ceasing. Sixth, being able to universally receive material marks, sustaining what is sustained. Hence a subsequent chapter of the sūtra states: 'Just as empty space is vast and non-material, yet able to manifest all material forms.' Since it is through matter that one distinguishes that as empty space, one then knows that it is through space that that is revealed as matter.

42.16

In the fifth major section, on the division of masteries, there are two parts: First, the preceding is cited as the cause: because of practicing the sovereign conduct of the three kinds of worlds, the ten masteries are attained. This is spoken generally merely in terms of wisdom. If based on the Mahāyānasaṃgraha, the six pāramitās are the cause, as explained separately below. Second, from 'attains lifespan' onward, the fruits of mastery are revealed. Mastery over lifespan means sustaining lifespan for ineffable, ineffable kalpas. [Mastery over] mind means the wisdom of entering into immeasurable asaṃkhyeya samādhis. [Mastery over] wealth means sustaining and manifesting the immeasurable adornments and embellishments of all worlds. The above three take giving (dāna) as their cause, through giving at all times, in all places, and with all things respectively. [Mastery over] karma means sustaining and manifesting karmic retributions as in the present birth and in future times. [Mastery over] birth means manifesting birth in all worlds. The above two take morality (śīla) as their cause, because morality regulates body and speech to achieve superior karma, and further, due to purity of morality, one is born according to one's desires. [Mastery over] aspiration means manifesting the realization of sambodhi at the time and in the Buddha-land desired according to one's wish; this is because diligence rouses exertion without laxity or abandonment. [Mastery over] understanding means manifesting the full presence of Buddhas in all worlds. The sūtra text of the treatise calls it faith and understanding (adhimukti), and the Mahāyānasaṃgraha calls it resolute understanding (adhimokṣa); both have the same meaning. It uses patience (kṣānti) as its cause, because when cultivating patience one accords with the minds of sentient beings, and thus attains everything turning according to one's mind, such as transforming earth into gold and the like. [Mastery over] psychic power means manifesting psychic transformations in all Buddha-lands at will. It takes meditation (dhyāna) as its cause. [Mastery over] wisdom means manifesting sambodhi through the Tathāgata's powers, fearlessnesses, unshared dharmas, marks, and adornments. [Mastery over] Dharma means clearly manifesting dharma-gates that are without center or boundary. The above two equally take prajñā as their cause: inwardly illuminating what is known, one attains mastery over wisdom; expounding in response to faculties, one attains mastery over Dharma. Within these ten, whether wisdom or supernormal faculties, all are without blockage; hence they are called masteries. The treatise uses these ten to counteract the ten fears: first, the fear of death; second, the fear of defilement; third, poverty; fourth, evil karma; fifth, evil destinies; sixth, not getting what one seeks; seventh, the sinful karma of slandering the Dharma; eighth, the bondage of non-livelihood when pursuing [gains]; ninth, mastery over Dharma counteracts doubts of 'how, how'; tenth, mastery over wisdom counteracts the majesty and virtue of the great assembly. These two are as in the treatise. Next, these ten are also the five fears of the first stage, which are gradually expanded because of their subtlety. Herein, the second, fourth, and seventh are bad reputation, because they are the root of bad reputation; the third and sixth belong to non-livelihood; the ninth belongs to the tenth. Thus, in terms of cause, only upon reaching this stage can it be discussed in terms of fruit; its perfection is in the Buddha—this is discussed in terms of the serial order of practice. The 'Chapter on Transcending the World' below and the 'Chapter of the Worthy Leader' above both have these ten, but are treated in terms of the station of Samantabhadra, pervading throughout from beginning to end.

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大方廣佛華嚴經疏 — Classical Chinese