大方廣佛華嚴經疏 44

English (machine translation) 44

Language: English

44.1

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

Tenth, the Cloud of Dharma stage (Dharmameghā-bhūmi). As for why it follows next, the *Yogācāra* explains: Although one has attained great sovereignty in expounding the Dharma among all categories [of beings], one has not yet been able to directly realize and experience the fulfilled dharmakāya; now, by diligent practice, one has attained this fulfillment, and therefore this [stage] follows. The *Treatise* (*Daśabhūmika-śāstra*) states: 'In the ninth stage, one has already purified buddha-lands and converted sentient beings; in the tenth stage, one cultivates practice so that wisdom and awakening reach completion—this is superior. Because both the eighth and ninth stages are alike in being effortless (anābhoga), [this stage] comes next to manifest its superiority over them. Moreover, it occupies the utmost summit within the Ekayāna.' Next is the explanation of the name; below there is naturally a section explaining the name, but now it is briefly analyzed. 'Cloud' is a metaphor, which has briefly three senses: first, containing water; second, covering the sky; and third, raining down showers. Relating the Dharma to the metaphor, there are many senses. 'Cloud' has four senses: 1) symbolizing wisdom; 2) symbolizing the dharmakāya; 3) symbolizing the nirmāṇakāya; 4) symbolizing the causal perfume of broad learning (bahuśruta). 'Sky' likewise has four senses: 1) symbolizing tathatā; 2) symbolizing gross heaviness (dauṣṭhulya); 3) symbolizing the dharmakāya; 4) symbolizing the ālaya[-vijñāna]. The *Mahāyānasaṃgraha* states: 'Due to obtaining the wisdom that universally takes all dharmas as its object, it contains and stores all dhāraṇī-doors and samādhi-doors.' This symbolizes the sense of containing water: the wisdom that universally takes all dharmas, such as sūtras, as its object does not depart from tathatā, just as clouds unite with the sky; the dhāraṇīs and samādhis are precisely the water. It also states: 'Just as a great cloud can cover what is like the sky, because of the vast obscurations.' This symbolizes the sense of covering the sky: precisely the aforementioned wisdom can cover the two obscurations of afflictions and knowables. It also states: 'Furthermore, because it can bring the dharmakāya to completion.' Here there are two senses: first, symbolizing the raining down of showers, which means the above wisdom generates merits and fills the dharmakāya upon which it relies; second, symbolizing omnipresent pervasion, which means the aforementioned wisdom itself fills the dharmakāya. Hence the *Suvarṇaprabhāsa* states: 'The dharmakāya is like empty space; wisdom is like a great cloud.' In the *Vijñaptimātratāsiddhi*, there are also three senses, completely identical to the *Mahāyānasaṃgraha*. But the *Yogācāra* states: 'The body of gross heaviness is vast like empty space; the fulfilled dharmakāya is like a great cloud, able to cover it all completely.' This agrees with the second sense of the *Mahāyānasaṃgraha*. But Asvabhāva's commentary explains it as wisdom covering the sky; here it is explained through the dharmakāya—when wisdom is full, then the dharmakāya is perfected. The *Awakening of Faith* states: 'Because the wisdom that manifests the dharmakāya is pure.' The present text itself states: 'Attaining the great dharmakāya, complete in sovereign mastery.' This also uses the dharmakāya as a metaphor for the cloud. The Tripiṭaka Master Paramārtha, explaining the *Suvarṇaprabhāsa-sūtra*, states: 'Empty space symbolizes the three dharmakāyas; the cloud symbolizes the wisdom of the three paths.' Here, the dharma and metaphor are also paired, but this seems not to be the intention of the sūtra, for this metaphor concerns the culmination of the stages, not what precedes the path. The thirteenth fascicle of the *Mahāyānasūtrālaṃkāra* states: 'In the tenth stage, by means of the doors of samādhi and the doors of dhāraṇī, one gathers all the causes of the perfuming of hearing, pervading the ālayavijñāna, just as drifting clouds pervade empty space. With this cloud of hearing-perfuming, at every single instant, in every single major mark, in every single minor characteristic, and in every single pore, it rains down measureless and boundless rains of Dharma, satisfying all sentient beings who are to be transformed. Because it can rain down the rain of Dharma like a cloud, it is therefore named the Cloud of Dharma.' This is spoken from the standpoint of the dharmakāya; because it has not yet reached buddhahood, the name ālaya is established. The *Daśabhūmika-vibhāṣā* states: 'Because in worlds without buddhas, it can rain down the rain of Dharma.' The *Yogācāra* also intends: To speak of a 'great cloud' is because it has not yet manifested equal awakening (samyaksambodhi). If it manifests equal awakening, it can rain down the great rain and bring benefit. Thus it is a dense cloud that does not rain, merely containing merits. However, although the various explanations are numerous, they do not exceed three senses: namely, containing merits through wisdom, completely severing all obscurations, and completely realizing the dharmakāya. Therefore, the gross heaviness that is covered is precisely the obscurations that are abandoned—namely, the obscuration of not yet having attained sovereignty among all dharmas, for this obscuration hinders the great Dharma-wisdom cloud of the tenth stage and the activities that arise from what it contains. These are the two kinds of ignorance that obstruct arisen activity: called the ignorance regarding great supernormal powers that obstructs the great cloud of wisdom, which is the ignorance regarding awakening and entering subtle secrets. By severing this obscuration, one can then realize the tathatā that is the basis of sovereignty in karma and the like; that is to say, because one has sovereign mastery over the activities of supernormal powers, dhāraṇīs, and samādhi-doors, one then accomplishes practices such as receiving the consecration (abhiṣeka), completes the prajñā-pāramitā, and attains results such as the nirmāṇakāya and samādhis. This is precisely the cloud raining down, ultimately perfecting the dharmakāya of buddhahood; and the realized tathatā is likewise the empty space that is pervaded. Their purport is one. Next is the direct explanation of the text. Within the text there are three parts: First, in the praise and entreaty there are sixteen verses: the first thirteen praise, and the latter three verses entreat. Within the former there are also two: the first three verses merely present offerings, having three categories that may be known; the latter ten verses are the deva-maidens' offerings of praise. Within that there are also two: the first one universally indicates the offering and praise, and the remaining nine directly display the words of praise. Within that there are also two: the first eight praise the Buddha's virtues and powers, and the last one encourages cultivation and its benefits. Within the former there are also two: the first five praise great sovereign function, and the latter three reveal the source of this sovereignty. Within the former there are also two: the first two show that functional benefits are universally pervasive, and the latter three show that perceptions vary according to the beholder. Within that there are also two: the first one explains universally, and the latter two reveal through the eight aspects [of the Buddha's life]. Within the source, there are also two: the first one is because wisdom understands worldly illusions, where the text has a metaphor and its application; the latter two are because realization exhausts nature and marks, wherein half a verse realizes essence, half a verse gives rise to function, half a verse shows function does not depart from essence, and half a verse shows essence and function are extinguished. In the latter three entreaties: the first one concludes the silent mental request, and the latter two are the verbal requests by the leaders.

44.3

Second, the direct exposition. The *Treatise* divides it into eight divisions: 1) the division on the fulfillment of the stage through skillful means, gathering the cultivations of the previous nine stages collectively as skillful means to fulfill this stage; 2) the division on attaining samādhis, where the practices upon first entering the stage are immeasurable in virtue, specifically citing the basis for receiving the office; 3) the division on receiving the station, which is the practice of properly dwelling in the stage, relying on the power of the aforementioned samādhi to gather the Buddha's wisdom; 4) the division on entering the great culmination, which is the practice of completing the stage, where looking back at the preceding stages practice was already exhausted, and now, completing this stage, it reaches the utmost limit of culmination; 5) the division explaining the name, because in this stage study is exhausted, virtues are discussed, and its designation is revealed; 6) the division on supernormal powers being surpassable and unsurpassable, where after completing the stage wondrous function is sovereign, unsurpassable compared to the preceding stages, yet inferior compared to the Buddha; 7) the division on the reflections of the stage, using metaphors to reveal the Dharma, just as one knows the physical form through its reflection; 8) the division on the benefits of the stage, manifesting the preeminence of the exposition to encourage cultivation and entry. The latter two divisions apply generally across all ten stages; subsuming what follows under what precedes, it is said that this stage has eight [divisions]. If we follow the previous overarching division where the latter two divisions apply generally, then this stage is divided into two: first explaining the practices of the stage, and later displaying the fruits of the station. Within the practices of the stage, there are only six divisions, as listed above. Among the six, the first is the entering mind, and the rest are the dwelling mind. The emerging mind is the softened, compliant fruit, as explained before. Now in the first division, there are two parts: first, a general explanation; and later, from 'well-fulfilled' downward, a specific revelation. In the first: 'immeasurable wisdom' refers to the vastness of the āgamas; 'contemplating and clearly awakening' refers to the depth of realizing wisdom. In the *Ratnagotravibhāga*, bodhisattvas on the stages give rise to two kinds of practice: first, concerning fundamental wisdom, it is called 'practicing in accordance with reality', which is this realizing wisdom; second, concerning subsequent wisdom, it is called 'pervasive practice', which is this vast wisdom. Bodhisattvas on all stages fully give rise to both of these practices; now here, one deliberates and cultivates these two. In the specific section, ten phrases are subsumed into seven aspects, because the first three, and the seventh and eighth, are combined. Among the seven: 1) 'skillfully cultivating practice' is the common aspect, meaning the first three phrases clarify the realization, auxiliary, and non-abiding paths, which are cultivated in common across all stages. The first phrase is the path of realization, because it consists of uncontaminated white dharmas. How does one attain realization? Due to the next phrase, the auxiliary path. By what cause is it made auxiliary? Due to the latter phrase, the non-abiding path: because of increasing merit, one does not abide in the unconditioned; because of increasing wisdom, one does not abide in the conditioned. The latter six are specific aspects: 2) 'broadly practicing great compassion' is the aspect of universally according with self-benefit and benefiting others. This synthesizes the previous seven stages into a single aspect, because the distinct aspects of the seven stages were already distinguished at the beginning of the eighth stage. This cites 'universal' to explain 'broad', and 'according' to explain 'practice'; by great compassion one benefits others and thereby completes one's own karma, hence it says 'self-benefit'. 3) One phrase, 'causing the buddha-lands to be purified', is the aspect of the eighth stage. The lower three aspects are the ninth stage; because one personally realizes this, it is cited extensively. That is: 4) one phrase, the aspect of 'teaching and transforming sentient beings', which is the ninth stage's own-share practice of entering the eleven thickets; 5) two phrases, the aspect of 'skillful understanding', meaning one thoroughly understands that tathatā is the realm where buddhas walk, and skillfully accords with the Tathāgata's practice of realizing quiescence; 6) the aspect of 'insatiability', constantly contemplating the powers and the like, wishing to enter them. The upper phrase is understanding, and this phrase is practice, both being the progressive advancement of the ninth stage. As the previous stage says, day and night one is devoted and diligent without any other thought, solely entering the realm of the Buddha; 7) the aspect of 'reaching and entering the culmination of the stage', meaning that in the tenth stage realization is exhausted; like the previous stages, concluding practice and entering the station already belongs to the tenth, hence it is said: 'named attaining the station of receiving the office'.

44.4

Second, from 'Sons of the Buddha, when the bodhisattva mahāsattva with such...' downward clarifies the division on samādhis. Within this there are two parts: first, repeating what precedes to introduce what follows; second, from 'immediately attains' downward, directly revealing it. Within this there are four parts: 1) individually citing the ten names; 2) from 'such and the like' downward, concluding the number attained; 3) from 'the bodhisattva in this' downward, displaying entering to fulfillment; 4) from 'the last of these' downward, revealing the name of the final one. Now in the first of the ten: the first is general, and the rest are specific. Generally it is called 'free from defilement' (vimalā) because it is free from the defilements of afflictions; this is the stage where obscurations are exhausted, so it specifically receives this name. In the specific, nine samādhis are free from eight kinds of defilement: 1) 'free from defilement in entering the esoteric': meaning understanding and entering the deep and esoteric places of the dharmadhātu of phenomena and phenomena, not being associated with confusion; 2) 'free from defilement in proximity': the myriad practices already completed, the bodhimaṇḍa is thus near, as spoken of in the *Vimalakīrti*; the above first is understanding, the next is practice, and the lower three are the accomplishment of virtues; 3) 'free from defilement in emitting light': meaning the light opens the mind-lotus, causing one to see reality, and one is also able to sit on various great jewel lotuses, with light illuminating everywhere; 4) 'free from defilement in dhāraṇī': containing and storing like the ocean; 5) 'free from defilement in giving rise to supernormal powers': manifesting suddenly without deliberate mind. The above five are all samādhis that give rise to the dharmakāya. 6) There are two samādhis 'free from defilement in purifying buddha-lands': the upper phrase 'immeasurable' exhausts the frontiers of the dharmadhātu; the lower phrase 'correct contemplation' penetrates the essence of the lands. The above six are self-benefit. 7) 'Free from defilement in transforming beings': both of the above two benefits belong to the practices of one's own share. 8) 'Free from defilement in sambodhi': meaning in the progressive higher awakening when bodhi is about to be accomplished, all buddhas appear before one in succession to witness and know it; as explained below in the section on receiving the office, because original awakening is about to become manifest. 2) Concluding the number: these are also retinues. As for 'all appearing before [the bodhisattva]': through the completion of long cultivation, they appear naturally without exerting effort. 3) In displaying entering to fulfillment: 'those able to enter' refers to skillfully entering and arising from the essence of both the preparatory and the fundamental samādhis without fixed direction, hence it is called 'skillful'. 'Skillfully understanding what is done' means knowing their karmic function. 4) Revealing the name of the final one: because it is about to expound the division on receiving the station. 'All-knowledge' (sarvajñā) is the Buddha's non-conceptual wisdom (nirvikalpa-jñāna). The treatise-sūtra repeats the word 'wisdom' to include subsequent wisdom. The equality of the two wisdoms is named receiving the station.

44.5

Third, from 'When this samādhi is present' onward explains the section on attaining investiture. In this there are four [parts]: first, the teaching; second, the similes; third, the application; and fourth, the conclusion. In the first there are six [items]: (1) the seat; (2) the body; (3) the retinue; (4) the marks; (5) the places of emission; and (6) attaining the station. Among these six, the first five are the perfection of virtues of one's own stage, and the last one subsumes the Buddha's fruition above. Within the former [five], the first three are the essence of the station; the next one is the mark of the station; and the last one is the function of the station. The first three are the dependent [abode], the primary [body], and the retinue. Now for the first: depending on what kind of seat? It is the great jewel flower king seat. Within this there are two: first, explaining that the principal flower itself has ten marks: (1) the mark of the master, which is the jewel lotus; (2) from 'its flower' onward, the mark of measure; (3) from 'with various wondrous' onward, the supreme mark, because it possesses virtues; (4) from 'surpassing' onward, the mark of place, its origin of arising; (5) from 'transcending the world' onward, the mark of cause; (6) from 'knowing all' onward, the mark of completion; (7) from 'constantly emitting' onward, the mark of ultimate truth, because the correct contemplation illuminating universally displays phenomena within the dharmadhātu, just as in the world the lotus blooming into full blossom is supreme; (8) from 'not what the gods' onward, the mark of merit, being attracted by the bodhisattva's virtues; (9) from 'vaiḍūrya' onward, the mark of substance; (10) from 'its flower' onward, the mark of adornment. From 'twenty, thirty' onward explains the retinue flowers. Second, from 'At that time' onward, what kind of body it depends on: an exquisitely wondrous body matching the seat. Third, from 'immeasurable' onward, what retinue it depends on. Fourth, from 'O sons of the Buddha, this great' onward, what marks it depends on: pervasive activity constitutes its marks. Fifth, from 'O sons of the Buddha, this bodhisattva, seated upon that' onward, what places of emission it depends on. Light is emitted from ten places to cause those in evil destinies to escape and bodhisattvas to advance in practice. The text is divided into four: (1) radiating light to perform activities; (2) all the noble ones together recognizing it; (3) those of lower ranks rushing like wind; (4) responding in unison. First, emitting light from the ten places involves three kinds of activities: (1) the activity of benefiting; (2) the activity of awakening; (3) the activity of gathering and subduing. Now, grouping them by categories, they are tentatively divided into four: First, the preceding seven lights have only the activity of benefiting—the first five benefit ordinary beings, and the latter two benefit the Lesser [Vehicle]. Second, the eighth single light has two and a half activities: the first is benefiting, because it benefits bodhisattvas from the ninth stage on down; the second is awakening, causing them to know; saying 'half' refers to having only the sense of gathering, gathering them to come. Third, the ninth single light also has two and a half: first, benefiting bodhisattvas of equal station, since as the text below says that their light benefits this [bodhisattva], this light must also benefit them; second, awakening, causing them to know; saying 'half' refers to the maras' palaces becoming invisible, which is the activity of subduing. Fourth, the tenth light from the crown of the head has only awakening. The text is divided into three: (1) showing the scope of illumination; (2) from 'encircling to the right' onward directly reveals the activity performed, namely raising offerings and accomplishing benefit. The phrase 'irreversible from bodhi' has four meanings according to the treatise: first, because of attaining certitude upon ascending the stage; second, because of entering the group of correct certitude; third, because of definitely leaving behind the evils of heedlessness; fourth, because of definitely collecting good deeds. (3) From 'O sons of the Buddha' onward, the activity being finished, the light is gathered back. As for 'entering beneath the feet', in terms of instructional characteristics, the crown-light entering the feet manifests deep reverence; in terms of the ultimate wisdom that realizes reality, it enters into the Buddhas' realm from below. Therefore, the treatise explains the latter passage by saying that it is subsumed equally, revealing that realizing the Buddhas' realm is identical to one's own realization. Second, from 'At that time' onward, all the noble ones together recognize it. Third, from 'O sons of the Buddha, at that time' onward, those of lower stations rush like wind to extend reverence and obtain benefit; both passages can be understood. Fourth, from 'At that very moment' onward, they respond in unison: because their cultivation of equal causal practices mutually assists one another, it symbolizes that the profound and vast internal virtue of auspiciousness adorning the mind has been perfected, and therefore light is emitted externally from this mark to mutually benefit them. Furthermore, earlier this [bodhisattva] illuminated them, emitting light from between the brows to symbolize that the middle way has already been illuminated; now they illuminate this [bodhisattva] from the chest mark, which symbolizes that their minds accord in profound identity. When virtue is perfected and maras are exhausted, it is called destroying the mara-adversaries. Sixth, from 'At that time, in the ten directions' onward explains attaining the station accordingly. In this there are two: (1) emitting light, within which there are ten activities. The name of the initial light is the activity of benefiting, because it benefits all-knowledge, causing the attainment of buddhahood; second, the retinue light is the causal activity; third, revealing the Buddhas is the activity of reverence; fourth, the activity of opening and awakening; fifth, the activity of quaking; sixth, the activity of halting evil; seventh, the activity of subduing maras; eighth, the activity of manifesting; ninth, from 'in this way' onward, the activity of gathering and unfurling; tenth, manifesting various forms, which is the activity of transformation. (2) From 'having manifested these matters' onward, entering the crown of the head to accomplish benefit. Entering the crown of the head: in terms of the marks of transformation, the above gathers the below; in terms of the real meaning, illuminating the ultimate source of the mind is called the crown of wisdom, and realizing the fruition within oneself is the entering of the light. The treatise states: 'The rays of light of the Tathāgatas and that bodhisattva are mutually subsumed by equality of wisdom.' This means that the bodhisattva's crown-light entering the Buddha's feet is the cause advancing upward into the fruit; the Buddha's light entering the bodhisattva's crown is the fruit gathering the cause. Furthermore, when cause gathers fruit, its entrance leaves no trace; when cause and fruit are both obliterated, this is called equality. From 'At that very moment' onward, obtaining benefit, called below 'concluding the station'. Entering the realm of the Buddhas means identity in what is realized; being endowed with the ten powers means identity in active virtue; falling within the count of the Buddhas is like newly leaving home and immediately falling within the count of the saṃgha.

44.6

Second, from 'O sons of the Buddha, just as a wheel-turning [king]' onward presents the similes. It illustrates the above six matters, with the text slightly out of sequence: first, it illustrates what kind of body it depends on; second, from 'that wheel-turning' onward illustrates what kind of seat it depends on; third, from 'grown up' onward illustrates what kind of marks it depends on; fourth, from 'taking the four great [oceans]' onward illustrates what station attained it depends on. The king illustrates the true body; the hand illustrates the response body; the vase illustrates the white curl (ūrṇā); the water illustrates the light. There should be the third, what kind of retinue it depends on, namely the civil and military ministers acting as assistants. Fifth, from 'is able to' onward explains what places of emission it depends on.

44.7

Third, from 'The bodhisattva receiving investiture' onward is the application. It applies only to the station attained, because the primary intention lies here.

44.8

Fourth, from 'O sons of the Buddha' onward is the general conclusion, concluding this entire section.

44.9

Fourth in the major section, from "Sons of the Buddha, when the bodhisattva abides in this Cloud of the Dharma" below, explains the entering the greatness of the ultimate stage. In this there are five kinds of greatness: first, greatness of wisdom; second, greatness of liberation; third, greatness of samādhi; fourth, greatness of dhāraṇī; fifth, greatness of spiritual powers. These five are based on five kinds of meanings: first, based on the meaning of the real wisdom of sambodhi, because it is free from the cognitive obscuration; second, based on the meaning of mental mastery, because it is free from the afflictive obscuration; third, based on the meaning of accomplishing all affairs as soon as the mind is aroused, due to the power of mental concentration; fourth, based on the meaning of benefiting sentient beings everywhere in all worlds, because the mind can universally preserve and the mouth can universally adapt; fifth, based on the meaning of being competent to deliver sentient beings, because the body and various supernormal powers can widely transport [them]. The first two are self-benefit, and the latter three are benefiting others. In the text there are three [parts]: the first two are explained separately, and the latter three are analogously grouped together. Now, the first, the greatness of wisdom, divides into two: first, an individual explanation; second, a general conclusion. In the first part, there are seven kinds of wisdom: 1. Greatness of the wisdom of origination; 2. Greatness of the wisdom of adaptive manifestation; 3. Greatness of the wisdom of adhiṣṭhāna; 4. Greatness of the wisdom of entering the subtle; 5. Greatness of the wisdom of secret places; 6. Greatness of the wisdom of entering kalpas; 7. Greatness of the wisdom of entering paths. These seven mutually give rise to one another. Now the first, the wisdom of origination, is based on the power to sever doubts, because it comprehends the conditioned origination of phenomena. In the text, first there is an individual explanation, and afterwards, from "In short" below, a general conclusion. In the former part there are twenty originations, all of which explain origination through causes and conditions; yet they extend to the true, the false, and their combination, and thus have three divisions: 1. Defiled division; 2. Pure division; 3. Ceased division. In the text there are six tiers: 1. Exclusively defiled, which refers to the first four, as well as the origination of sentient beings and the origination of views and afflictions. 2. Exclusively pure, which refers to the various originations from śrāvakas on down. 3. Exclusively ceased, which refers to empty space. 4. Pure and defiled combined, which refers to consciousness and the formation and disintegration of conditioned worlds. 5. Pure and ceased combined, which refers to the unconditioned and nirvāṇa: analytical cessation unconditioned is pure, non-analytical cessation is ceased; naturally pure nirvāṇa is called ceased, and the remaining three nirvāṇas are pure. 6. Extending to defiled, pure, and ceased, which refers to the dharmadhātu; therefore the treatise says, "According to whatever is right or unrighteous, because the dharmadhātu extends to the wholesome, unwholesome, and unconditioned." The reason why various phrases in the treatise contain the words "according to whatever" is that whatever the distinction may be, all can be known. Second, from "Sons of the Buddha" below explains the wisdom of adaptive manifestation, within which there are three [parts]: first, it recapitulates what came before to introduce what follows, because based on the body of the previous wisdom of conditioned origination, adaptive functions are generated, wherefore the treatise says, "based on the power generated from that body"; next, from "truly" below, it directly shows [it]; afterwards, from "in this way" below, it concludes generally. In the detailed part there are ten phrases: the first three are mastery of manifestation regarding the world of sentient beings, adaptively bringing forth the wholesome and unwholesome karmas of sentient beings as well as their sharp and dull afflictive drives, causing sentient beings to see what resembles real production; the next one phrase is mastery of manifestation regarding the receptacle world; the next five are mastery of manifestation regarding the world of the sambodhi of wisdom, because it is the sambodhi of the three vehicles: one is the manifestation of the dharmadhātu, which is the practice of the Dharma expounded for the three vehicles, and the remaining four are manifestations as the persons and fruits of the three vehicles; the last one extends to the three worlds: sentient beings have discrimination, the receptacle world has no discrimination, and the sambodhi of wisdom extends to both of the above. Third, from "Further, he truly knows the Buddha's sustaining" below is the wisdom of adhiṣṭhāna. The treatise says, "Based on the power of such and such revolving practices," which means that based on those adaptive manifestations, constantly transforming without interruption constitutes the practice of adhiṣṭhāna. Its matters are not singular, hence repeating the words "such and such." There are eleven phrases: the first three, not interrupting the Triratna, are adhiṣṭhāna of the objective realm; the remaining eight are adhiṣṭhāna of practice. Among these, the first two are adverse practices. The ascetic burning his body with extreme heat without satiety, Vasumitrā's defiling desires, and the heretic entering all places are all instances of this. The latter six are conforming practices. The first four bring about causal practices. "Time" refers to the time of initiating causes; aspirations and the like are the substance of the causes. The latter two concern the attainment of the fruit in time. "Time" refers to the long kalpas; wisdom is the substance of the fruit, meaning the wisdom of all modes. Fourth, from "Further, he truly knows the Buddhas'" below is the subtle wisdom. This means knowing the subtlety and mastery of the Buddha's adaptive functions. The treatise says, "Based on the non-dual activity of those adaptive manifestations, adhiṣṭhāna, and good originations." This means that based on combining the previous three wisdoms of adaptive manifestation and the rest into a non-dual wisdom, one performs these subtle adaptive functions. In accord with any single affair, it fully possesses the previous three. Not only do the eight phases have one possessing the remaining seven, the text can be understood accordingly. Fifth, from "Further, entering" below is the wisdom of secret places. Based on protecting sentient beings whose faculties are not yet mature so that they are not terrified, coarse forms are manifested while the subtle is concealed, and both secrets are accomplished. The first three generally reveal the three secrets. The next three individually reveal the secrets of generating transformations: 1. Mentally knowing the time of conversion; 2. Orally conferring prophecies upon them, meaning conferring prophecies late to the indolent and conferring prophecies quickly to the timid and regressing; alternatively, leading actual-practice śrāvakas and giving prophecies to transformed ones. Furthermore, formerly prophecies were conferred only on bodhisattvas, so prophecies for śrāvakas were secrets, concealed or revealed according to their capacity. The latter [aspect] is the secret of gathering sentient beings; the sūtra of the treatise says "subduing," which means gathering and subduing, both of which apply to body and speech. The next one is the secret of the teaching: in terms of reality, where there are no three [vehicles] he speaks of three, so the three are secret, solely for the sake of transforming bodhisattvas; in terms of faculties, where there is not one [vehicle] he speaks of one, so the one is also secret. The last three explain the secret in terms of what is known: knowing diverse faculties, knowing the myriad differences in karma, and knowing that both adverse and conforming practices all attain bodhi—hence these are secrets. Sixth, from "Further, knowing" below is the wisdom of entering kalpas. Based on the adhiṣṭhāna of the practice of lifespan, relinquishing the mind of mastery. This means that the shifting flow of the time of kalpas is named the practice of lifespan. One encompassing all is named adhiṣṭhāna. One entering all is named relinquishing, because one sets aside oneself to follow others. Kalpas shifting in accord with the mind is named mastery; it is also the gate of distinct completion of separated phenomena across the ten time periods. Because one attains inconceivable liberation, one sees neither long nor short, and the mutual identification and entering of one and many, large and small, etc., are all as in the 'Chapter on Arousing the Mind.' Seventh, from "Further, knowing the Tathāgata's" below is the wisdom of entering paths. The treatise says, "Spoken on the basis of the intention of antidotes. That is, universally entering all paths, whether adverse or conforming, all serve as antidotes; there is none that is not entering the path." This is in terms of knowing the paths of ordinary people. If it is in terms of knowing the paths of transforming ordinary people, then these adverse, conforming, and other paths are themselves the Buddha-path. In the detailed part there are fourteen phrases: the first phrase generally enters what is transformed, meaning that hair-headed ordinary people drift with the wind without stability, so the sūtra of the treatise says "entering the paths of ordinary people," and the treatise says "based on the stage of ordinary people." The remaining phrases individually reveal what is transformed, and there are roughly three kinds: 1. Based on practitioners of pride, causing them to enter the wisdom of paramāṇus, contemplating and shattering aggregated wholes into mere dust and no-self. 2. Based on those who faithfully seek rebirth in heaven, entering pure realms that surpass what they believed in. The rest are all based on those with vitarka and vicāra: among these, the first phrase generates bodies of vitarka and vicāra, the next two phrases directly show the differentiated mental activities of vitarka and vicāra, and the next phrase clarifies the objective sphere that is vitarka-ed. The above four are the vitarka and vicāra of the transformed. The next four phrases are the practices of the transformer: the first phrase generally shows universal practice, the next two [show practice] according to suitability whether adverse or conforming, and the last phrase [shows practice] whether deep or shallow. The last four phrases transform them to enter the fruits of the three vehicles. Second, from "Sons of the Buddha, all" below is the general conclusion. The preceding seven are all the wisdom of the Buddha, which the bodhisattva is able to enter; hence it is called the greatness of wisdom.

44.10

Second, from "Sons of the Buddha, arriving at abiding in this stage" below explains the greatness of liberation, within which there are three [parts]: first, it marks the stage attained; next, from "immediately attains" below, ten are briefly revealed: 1. Based on the objective sphere of spiritual powers, transformation is mastered, beyond the reach of words and thoughts, like that attained by Vimalakīrti. 2. Able to reach immeasurable worlds, because through the power of vows and wisdom there is no hindrance. 3. Clarifying the liberation of being free from obscurations, hence it says "pure contemplation." There are two kinds of being free from obscurations, and both are known: first, in terms of stages, what is abandoned in the mundane and supramundane differs; second, within the supramundane, the distinction between those in training and those beyond training, and these categories of training and beyond training both extend to the three vehicles. Among the above three, the first two pertain to spiritual powers and this one pertains to wisdom, together forming a pair. Explained generally, spiritual powers are explained in terms of the body, and wisdom is shown with respect to persons. The next three form a pair: one of spiritual power and two of wisdom. 4. Spiritual power explained in terms of the mind, universally illuminating the capacities of living beings, transforming according to will, universally responding at one time, as Avalokiteśvara displays the universal gate. The next two are wisdom explained in terms of phenomena: 5 is the dhāraṇī of phenomena, revealing that the tathāgatagarbha contains virtues numerous as the sands of the Ganges; 6 is the ability to refute others' statements, following their words to refute them with unobstructed perfection. The next two form a pair, mutual entering of spiritual powers and wisdom: spiritual power explained in terms of time, because by penetrating the three times and kalpas, they abide, are sustained, and mutually enter according to will; wisdom shown in terms of the origination of causes and conditions, because the wisdom of all modes is encompassed within the dharmadhātu. The last two form a pair, spiritual powers and wisdom explained in terms of mutual identification: spiritual power explained in terms of the body, because without leaving a single body, its wheel of light universally shines; this is the luminous wheel of liberation; wisdom explained in terms of time, because being identical to one, it is able to know many. Afterwards, from "these ten" below concludes the extensive [aspect].

44.11

Third, from "In this way and so on" below generally analogizes the remaining three. The greatness of the ultimate stage is concluded.

44.12

Major Section 5, from "Sons of the Buddha, when the bodhisattva mahāsattva has thoroughly penetrated such..." onwards, is the Section Explaining the Name. Within this there are three [parts]: first, because they can receive the great Dharma cloud and rain of the Tathāgata, it is named "Dharma Cloud"; second, from "Sons of the Buddha, the bodhisattvas of this stage through their own vows..." onwards, it explains that because they can pour down rain to extinguish afflictions, it is named Dharma Cloud; third, from "Sons of the Buddha, the bodhisattvas of this stage in a single thought-moment..." onwards, it explains that because they pour down rain to generate roots of goodness, it is named Dharma Cloud. Furthermore, the latter two passages derive their names from what they themselves [do], whereas this present passage establishes its name from what is received. The Treatise states: "The Dharma of clouds is similar [to this stage] because it pervades and covers. Hearing the Dharma in this stage is similar [to a cloud] because [the bodhisattva's] body, like empty space, pervades and covers all." This means that the cloud of the Buddha's body pervades and covers the dharmadhātu, and the rain of the Dharma is also abundant; since only this [stage] can receive it, it is named Dharma Cloud. Within the text there are two [parts]: first, it generally explains the virtue of being able to receive. Because the previous seven wisdoms accomplished the power of mindfulness, they can receive many dharmas. This wisdom in fact accomplishes many virtues; therefore it speaks of "immeasurable bodhi," which in immediate context simply explains the meaning of receiving and retaining. Second, from "in the ten directions..." onwards, it specifically reveals the marks of receiving the Dharma. Therein are three [points]: first, generally revealing that what is received is much; second, progressing through enumerations to reveal that it is much; third, question and answer revealing that it is much. For the first now, there are the Dharma, the simile, and the application. In the Dharma, there are three: 1. explaining that the received dharmas are many; 2. from "great Dharma illumination" onwards, that the received dharmas are marvelous, which is why the application below refers to the "secret treasury." The text has three clauses: the upper two clauses concern the nature, meaning that what is known through the three kinds of wisdom is called the intrinsic nature of the Dharma. "Great Dharma illumination" is hearing and reflection, because it is gathered and retained by wisdom. "Illumination" is the wisdom of cultivation, because it is gathered and retained. The lower clause concerns operation, meaning preaching and conferring upon sentient beings like a cloud, showering the Dharma rain upon others. 3. From "in a single thought-moment" onwards, it reveals the virtue of being able to receive. "A single thought-moment" indicates swiftness; since it is both manifold and marvelous, being swift moreover progressively reveals its superiority. "Able to set down" refers to being capable of settling and receiving the text. "Receive" refers to receiving in faith. The above two [pertain to] receiving the text. "Gather" means mentally contemplating to gather its meaning. "Retain" means taking in and maintaining that text; because the meaning constitutes both forms of retention, here it is merely spoken of in a forward manner. In the simile and application below, both inversely reveal the inability [of others]; the text in both is easy to understand. Second, from "Sons of the Buddha, just as the great ocean..." onwards, in progressing through enumerations to reveal that it is much, first is the simile, followed by the application. The ocean's being able to set down is because it receives all waters; its receiving is because it does not become turbid. Becoming turbid is like lacking faith. Its gathering is because as other waters repeatedly enter, they lose their original names. Its retaining is because its utility cannot be exhausted. Third, from "Liberation Moon..." onwards, in the question and answer revealing that it is much, first comes the question, followed by the answer. In the answer there are two [parts]: first, by way of comparative assessment, revealing that the Dharma received from a single Buddha is vast and manifold; second, from "as with one Buddha..." onwards, analogously revealing the manifold Buddhas. The phrase "treasury of the Dharma of the three times" refers to the treasury of the Dharma of the Buddhas of the three times. Yet the Treatise states: "Within the dharmadhātu there are three kinds of treasuries of phenomena," the intention being that the illumination, radiation, and rain of the Dharma are contained within the dharmadhātu. Because that sūtra speaks of the "dharmadhātu treasury," it offers this interpretation. Second, pouring down rain to extinguish afflictions: in explaining the name, the clouds and so on here are extensively explained as in the "Chapter on the Arising of the Tathāgata"; because the clouds of compassion pervade and cover all, and the thunder of the Dharma awakens the dormant, the illumination of fearlessness penetrates clearly, illuminating beings' capacities with swiftness to make them see the path. Because the causes of merit and wisdom accomplish diverse bodies, manifold forms are displayed like cloud shapes, and the Dharma rain is precisely able to destroy the four māras. Third, pouring down rain to generate goodness: in explaining the name, the eight marks provide gradual benefit, as can be known.

44.13

In Major Section 6, the Section on the Supernormal Powers Being Surpassed and Unsurpassed, there are six kinds of marks: 1. based on the internal; 2. based on the external; 3. the intrinsic mark; 4. the mark of performing sustained maintenance; 5. the mark of causing joy; 6. great excellence. If dividing in terms of the sūtra text, there are two: the first four are combined into one passage that directly reveals the supernormal powers; the latter two are combined into one, severing doubts and revealing excellence. Now for the first, it divides into two: first, specific explanation; second, general conclusion. In the specific [part] there are three: first, explaining reliance on the internal. "Clear penetration of wisdom" is the wisdom that initiates supernormal powers, and also dhāraṇī. Second, "supernormal powers" is the essence of the powers. Third, "sovereignty" is the virtue of the powers, which also includes inconceivable liberation and samādhi. Possessing these three matters, the powers are then unsurpassed. Second, from "in accordance with their..." onwards, reliance on the external means that functional activities arise based on external objects. It is also the third, based on the intrinsic mark, because the function of transformation is the mark of supernormal powers. These two correspond to a single passage of sūtra text, but are divided into two by way of meaning; now explaining according to the intrinsic mark, the text itself has two types: 1. transforming external phenomena, within which are three: (1) transforming the same kind between brief and extensive; (2) from "defiled worlds" onwards, transforming between defiled and pure different phenomena; (3) from "or following the thought of the mind..." onwards, particles containing worlds and so forth, which is sovereign transformation. 2. From "or following the thought of the mind, within a single hair..." onwards, manifesting one's own body, as can be known. Third, from "or following the thought of the mind, within a single thought-moment manifesting ineffable..." onwards, the mark of performing sustained maintenance means constant activity without interruption. Second, from "At that time..." onwards, in severing doubts and revealing excellence there are two: first, severing doubts; second, revealing excellence. For the first now, according to the Treatise, joy arises because doubt is eliminated. Therein are two: first, demonstrating one's own supernormal powers to sever doubts; second, expounding the Dharma to sever doubts. In the first there are two questions and answers: the first question and answer reveals that the supernormal powers are unsurpassed, causing the assembly to rejoice; the latter question and answer reveals that the supernormal powers are surpassed, causing the assembly to rejoice. In the former, first comes the question, followed by the answer. In the question, first the great assembly gives rise to doubt, adducing the Buddha to doubt the bodhisattva: "Matters such as those above might be possible for a Buddha, but how could a bodhisattva do so?" Afterwards, the leader makes the entreaty. In the answer there are two: 1. entering samādhi and displaying supernormal powers; 2. questions and answers providing determination. The first is using facts as verification. Therein are three: 1. the master of the Dharma enters samādhi; because the essential nature of the land is entirely interpenetrating, a single body can encompass it with nothing outside. 2. From "having entered this..." onwards, the assembly beholds the rarity, manifesting sovereignty of supernormal powers; hence the Buddha is named "King of Supernormal Powers." 3. From "vajra..." onwards, gathering back the function increases reverence. Second, from "At that time Liberation Moon..." onwards, in the questions and answers providing determination there are three: 1. asking the name; 2. from "also asked..." onwards, the scope of functional activity; 3. from "Sons of the Buddha, when a bodhisattva abides..." onwards, analogously revealing the vast manifoldness. Therein are two: first, merely concluding with multiple samādhis already reveals that the functional activity is inconceivable; second, from "Sons of the Buddha, this Dharma Cloud..." onwards, concluding the brief to reveal the vast, showing that the remaining virtues are inexhaustible. This is also a matter within the Great Exhaustion [Section]. Second, from "Liberation Moon..." onwards, in revealing that they are surpassed, meaning they are inferior to the Buddha, first comes the question, followed by the answer. In the question, it adduces the bodhisattva to doubt the Buddha, meaning: since the bodhisattva has actually attained this, the Buddha should not be superior; if one says [the Buddha] is superior, what are the marks of this? Thus the words of the question are identical, but the intent of the doubt is vastly distant. In the answer there are three: 1. generally rebuking the impropriety of the question, revealing that the Buddha's virtues are immeasurable. 2. From "Furthermore..." onwards, adducing what has not been spoken to reveal that the Buddha's virtues are immeasurable; that is, what was just spoken is merely a small fraction of the virtues of the tenth stage, like a small amount of earth from the four continents. To compare the totality of the bodhisattva's virtues to the Tathāgata is like comparing the earth of the four continents to the boundless great earth. How much more so when comparing the small fraction already spoken to the Tathāgata, which is like comparing a single clod of earth to the boundless great earth, for the Buddha's realization is supreme. 3. From "Sons of the Buddha, I now..." onwards, drawing upon analogous phenomena to reveal that the Buddha's virtues are immeasurable. Second, from "Sons of the Buddha, when a bodhisattva abides in such wisdom..." onwards, regarding expounding the Dharma to sever doubts: it means that the wisdom of the bodhisattva of this stage can cause sentient beings to enter all-knowledge, and moreover reveals that what was spoken above is not false in its virtue; thus doubt is eliminated and joy arises. However, the text below should present the departure from the stage's mental state in comparison with the preceding stages, which constitutes the fruition of pliancy; yet the Treatise places this back into the preceding section to display the manifold momentum of doctrinal points, which ultimately seems confusing. If following the previous precedents, the practices of the stage up to this point are concluded.

First 13 of 23 passages. Read on

Linked texts (1)

大方廣佛華嚴經疏 — Classical Chinese