大方廣佛華嚴經疏 45

English (machine translation) 45

Language: English

45.1

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

45.2

Chapter 27: The Ten Concentrations (Entering Fascicle 40 of the Scripture)

First, to explain the reason for its occurrence: first distinguish the sequence of the assemblies. The sequence of assemblies has two [aspects]: First, in terms of perfect interpenetration: the previously explained distinct, primary stations contained within the universal gate were conventionally assigned through human and celestial realms; now, explaining that the virtuous functions after the stations do not depart from the universal gate, this assembly comes about by merging the distinct into the universal. The intention of re-convening at the Hall of Universal Light lies precisely here. The two stations of equal and wondrous [enlightenment] are entirely identical with the Tathāgata's wisdom of universal light. Second, in terms of sequence: the previous [assembly] explained the ten stages, and the present reveals the two awakenings of equal and wondrous [enlightenment], hence its occurrence. Because the ultimate fruit stems from initial faith, there is a re-convening at the Hall of Universal Light. That is, previously, based on the essence of the fundamentally immovable wisdom, distinct stations were generated; now, the stations reach the ultimate to accomplish the fruit without departing from the cause of fundamental wisdom. In the subsequent emergence of cause and fruit: cause is the cause within the fruit, because attaining the fruit does not abandon the cause; fruit is the fruit within the fruit, because its great function is boundless. Second, regarding the reason for the occurrence of the chapter: it is to answer the question on the ten concentrations in the second assembly.

45.4

Second, explaining the name. The name of the assembly has two [aspects]: in terms of place, it is called the Assembly of the Re-convening at the Hall of Universal Light, because the second assembly had already gathered here; the meaning of repeating it is as before. In terms of Dharma, it explains the Assembly of Expounding the Universal Dharma. Second, regarding the chapter title: concentration (dhyāna/samādhi) means one-pointedness of mind; ten is the round ultimate of numbers. Because Samantabhadra's profound concentration and marvelous functions are boundless, ten is used to reveal inexhaustibility; hence it is called the 'Chapter on the Ten Concentrations,' which is a compound with a numerical determinator. If according to the Sanskrit text, it is fully called the 'Chapter on the Tathāgata's Ten Samādhis'; because the samādhi of equal enlightenment above is identical with the Buddha and is the practice of all Buddhas of the three times, it is called the 'Tathāgata Samādhi.' The translator, because the meaning extends through both cause and fruit, omitted the two words 'Tathāgata.' Furthermore, 'samādhi' translated as 'concentration' (ding), though not an exact counterpart, is rendered concisely as 'concentration' because the equal maintenance of the mind reaching one-pointedness harmonizes in meaning and import. Furthermore, the separate circulating edition is titled 'Sūtra on the Samādhi Inquired by Samacakṣus Bodhisattva'; both mention both person and Dharma. The Sanskrit text is a tatpuruṣa compound, while the separate edition is a karmadhāraya compound.

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Third, regarding the central theme and orientation: the assembly takes Samantabhadra's perfect completeness of causal and fruitional virtuous functions as its central theme, and causing beings to realize and enter as its orientation. The chapter takes Samantabhadra's unobstructed, sovereign, and boundless great function of samādhi as its central theme and orientation.

45.6

Next, directly interpreting the text. This assembly has eleven chapters of the scripture, divided into two: the first six explain the perfection of the cause, and the latter five explain the fulfillment of the fruit. If according to ancient masters: the first nine explain the cause and fruit that generate understanding, and the latter two explain the equal cause and fruit. Within the former there are also two: the first six chapters explain the marks of the cause after the stations, and the latter three chapters explain the distinct marks of the fruit. However, the causes of the six chapters, in terms of sequence, are all distinct causes together with the previous five assemblies. In terms of perfect interpenetration, being equal and identical with the marks of the fruit, they share the same assembly with the fruit; the fruit is the fruit corresponding to the cause and shares the assembly with the cause; equal cause and fruit are accomplished through the distinct, and thus also share this same assembly. Now first, this cause is precisely equal enlightenment (samyak-sambodhi); however, the text has the meaning of equal enlightenment but lacks the name of equal enlightenment, because this equal enlightenment is also the superior progress of the tenth stage. For this reason, the various teachings differ in their division and combination. The Benevolent Kings Sūtra and others combine this superior progress into the tenth stage, and therefore do not establish equal enlightenment. Hence in the 'Chapter on Teaching and Transforming,' in terms of the stations of the five patiences, within the patience of cessation there are only lower and upper: practice in the lower patience is named bodhisattva, which is the tenth stage; practice in the upper patience is sarvajña (all-knowledge), which refers to the Tathāgata. If according to the Yingluo [sūtra], this superior progress is divided as the Immaculate Stage, which is equal enlightenment. However, equal enlightenment illuminates cessation, while wondrous enlightenment is cessative illumination. Furthermore, in the 'Chapter on the Practices and Contemplations of the Sages and Worthies,' six lineages are spoken of, as well as the six firm ones, the six patiences, and so forth. The Yogācārabhūmi possesses both meanings: Fascicle 78 cites the Saṃdhinirmocana-sūtra speaking of eleven stages: the tenth is the Cloud of Dharma, and the eleventh is named the Buddha stage; there are only twenty-two types of ignorance, and upon attaining the Buddha stage, due to severing two ignorances—first, the ignorance of extremely subtle attachment to all knowable objects, which is the seed of the innate extremely subtle cognitive obscuration; second, the ignorance of extremely subtle obstruction, which is the seed of spontaneous afflictive obscuration—by severing these one is able to realize great bodhi, without separately speaking of equal enlightenment's severing and realization. The treatise again has text that also establishes equal enlightenment. Furthermore, the 'Bodhisattvabhūmi' says: 'Although this bodhisattva has already cultivated the ocean of merits to fulfillment, because of not yet being able to abandon three kinds of dharmas, they are not named wondrous enlightenment: first, because of not yet abandoning inferior uncontaminated dharmas; second, because of not yet abandoning pure neutral dharmas; third, because of not yet abandoning contaminated wholesome dharmas; only upon reaching the stage of wondrous enlightenment does one abandon these three.' The present sūtra, wishing to reveal the non-obstruction of division and combination, preserves its meaning without manifesting its name. Below, in the 'Chapter on Leaving the World,' among the aids to wisdom, since it says 'complying with the six firm dharmas,' the presence of equal enlightenment is clear. In the text there are two parts: the first three chapters directly answer the previous questions; the latter three chapters generally reveal their depth and breadth. Now first, divided into two: the first two chapters explain the vastness of karmic function; the latter one chapter explains the depth and mystery of wisdom. Within the former also two: the first chapter explains function with respect to concentration; the latter chapter explains function with respect to spiritual penetrations. Within the former, divided into five: 1. Introductory section; 2. Request section; 3. Section indicating the speaker; 4. Fundamental section; 5. Expository section.

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Within the first there are three: first, generally revealing the three fulfillments; second, beginning with 'Having first attained,' specifically revealing the three fulfillments; third, beginning with 'Together with ten Buddha lands,' specifically revealing the fulfillment of the assembly.

45.8

The second part has three [divisions]: first, explaining the time in terms of the host; second, from "in the Universal Light" downward, revealing the place in terms of the host; third, from "entering the moment-limit" downward, revealing the host with reference to virtues. In this [third division] there are ten phrases, which subsume twenty specific phrases among the twenty-one kinds of virtues, the general phrase being the preceding "at the beginning of his realization of sambodhi." 1. "Entering the moment-limit samādhi" means thoroughly fathoming the true source of phenomena. That is, the ultimate brevity of time is called a "moment" (kṣaṇa); thoroughly fathoming that kṣaṇa, the marks of time are utterly quiescent. The boundary that has no boundary is called the "moment-limit"; this subsumes two phrases, namely, the eternal cessation of dual functioning and the penetration of markless phenomena. If there is dual functioning, then there is a kṣaṇa; when dual functioning has ceased, the kṣaṇa is limitless. Because one penetrates the pure tathatā, which is fundamentally markless, the reason it is specifically named "entering the moment-limit" here is to indicate that the stage of equal enlightenment is about to be expounded. At the end of the bodhisattva stages, there remains only the impermanence of the karmic residue of fruition; since the marks of arising are not yet quiescent, it is still called the storehouse of consciousness. If, by unobstructed wisdom, one awakens to the initial arising of the mind, the mind has no initial mark; because it is far removed from subtle thoughts, there are no kṣaṇas. If one enters this limit, one sees that the mind-nature is eternally abiding, which is called ultimate enlightenment; hence it is called "the samādhi of all Buddhas." It also indicates that traversing the differentiated stages is not separate from the initial moment-limit. 2. "Manifesting the Tathāgata's body by the self-mastering supernormal powers of omniscience" means giving rise to function on the basis of supernormal powers. This subsumes two phrases: the supernormal powers of omniscience is "dwelling in the Buddha's dwelling," meaning that through the effortless, self-mastering supernormal powers of omniscience, one constantly performs Buddha-work; next, "manifesting the Tathāgata's body" subsumes "attaining the equality of the Buddhas," meaning manifesting bodies to benefit and gladden sentient beings on the basis of the aforementioned omniscience. 3. "Pure and unobstructed" subsumes three phrases. "Pure" subsumes two phrases: first, it subsumes "reaching the unobstructed state," meaning that through habitual practice of awakened prajñā, the antidotes permanently sever what is to be eliminated, hence it is called "pure"; second, it subsumes "phenomena that cannot be overturned," for by virtue of purity, others cannot overturn them. "Unobstructed" is "unobstructed in one's conduct," because the eight worldly dharmas cannot obstruct it. 4. "Without relying on anything, without grasping" is "establishing the inconceivable." That is, although he establishes the teachings of the Dharma, because he does not rely on the world, he cannot be grasped by worldly beings. 5. "Dwelling in the utmost tranquility of śamatha" is "universally manifesting the three times," because seeing the equality of the three times as identical with the principle without difference is the utmost tranquility. 6. "Endowed with great majesty and virtue" is "the body constantly filling all worlds," because of manifesting the great benefit and joy of the enjoyment and transformation bodies. 7. "Without defilement or attachment" is "wisdom constantly and clearly penetrating all phenomena," meaning that because of being skillfully decisive regarding all phenomena, there is no defilement. 8. "Able to cause those who see it to all attain awakening" subsumes two phrases: first, it subsumes "completely knowing all actions," meaning knowing the differences in the natures and conduct of sentient beings and causing them to awaken accordingly; second, it subsumes "eradicating all doubts," meaning knowing their meager kuśala-mūla from distant eons and likewise causing them to awaken. 9. "Arising according to suitability, not missing the proper time" also subsumes two phrases: first, it subsumes "a body that none can measure," meaning displaying a body according to their resolute faith, like a cintāmaṇi jewel, which is called "arising according to suitability, not missing the proper time"; second, it subsumes "the wisdom sought by all bodhisattvas and others," meaning that taming sentient beings, gathering and receiving them, bestowing entrustment, and so forth, never miss the proper time. 10. "Constantly abiding in the single mark, namely the markless" subsumes the remaining five phrases, meaning reaching the Buddha's ultimate, non-dual other shore, and so forth. Although the meanings differ according to context, they are all accomplished by the single mark, the markless; this can be grasped through reflection. The rest is distinguished as in "The Chapter on Ascending to Tuṣita."

45.9

Third, in the specific revelation of the fulfillment of the assembly, there are five [points]: 1. setting forth the number; 2. from "none did not" downward, praising their virtues; 3. from "their names" downward, listing the names; 4. from "such as these" downward, concluding the number; 5. from "in the past" downward, the intention of the assembly. Within praising the virtues, there are eleven phrases. The first two phrases are general, because their station is supreme and their practice is complete. The remaining nine are specific: the former four are virtues of their own portion: the first two are the marks of their practice—one is profound and the second is vast; the latter two are the essence of their practice—one is concentration and the second is compassion. The latter five are virtues of superior progress: the former three are the great functions of the Buddha's three karmas, as can be known; the latter two are identical to the Buddha's non-abiding nirvāṇa. The first phrase explains that because of not abiding in nirvāṇa, one enters the world, and because of not abiding in saṃsāra, the mind is constantly tranquil; the latter phrase concludes by attributing the virtues to the individuals. In listing the names, among the one hundred bodhisattvas, the first thirty all share the name "Wisdom" (Hui) to represent unadulterated virtues. The seventy bodhisattvas from "Mind Adornment" downward with distinct names represent diversified virtues. The remaining two can be understood.

45.10

The second major section, from "At that time Universal Eye" downward, is the section on requesting, which has four [parts]: 1. Universal Eye presents a request, because one must possess universal eyes to see the universal Dharma; 2. from "The Buddha said" downward, the Tathāgata grants the request; 3. from "Universal Eye" downward, raising the Dharma to present the formal inquiry; 4. from "The Buddha said: 'Excellent!'" downward, praising the benefits of the inquiry.

45.11

The third major section, from "Universal Eye, the Bodhisattva Samantabhadra" downward, is the section revealing the expounder; because the Dharma pertains to Samantabhadra, [the Buddha] reveals him to have [Universal Eye] request [the teaching]. In this there are six [parts]: 1. revealing the person to instruct him to inquire; 2. obtaining benefits upon hearing his name; 3. searching but not seeing; 4. teaching the method for giving rise to seeing; 5. searching according to the teaching; 6. manifesting his physical marks for him. Now, the first [part] has three divisions: 1. revealing the place; 2. from "already able" downward, praising his virtues; 3. from "you should request" downward, instructing him to inquire. In the second [part], from "At that time" downward, obtaining benefits upon hearing his name, ten kinds of benefits are obtained; the text is readily understood. In the third [part], from "Those bodhisattvas, regarding Samantabhadra" downward, searching but not seeing, there are three searches, all of which fail to see [him]: 1. searching with yearning and not seeing; 2. searching through renewed contemplation and not seeing; 3. searching through the power of samādhi and not seeing. Each has its textual explanation. In the first of these, first they search and do not see; next, from "This is due to" downward, the reason for not seeing is explained. It is sustained by majestic power because [the Buddha] wishes to cause the great assembly to yearn, so that the profound intent can be revealed. In the second, renewed search, there are three [divisions]: 1. careful inquiry, reiterating that the Dharma is fundamentally serene, so initially there was no movement; 2. from "At that time Universal Eye" downward, searching but not seeing, still thinking that he could be seen; 3. from "The Buddha said: 'It is so'" downward, explaining the reason for not seeing. In this there are two [divisions]: first, confirming and raising the inquiry; next, from "Good son" downward, directly explaining the reason. Because his dwelling place is extremely profound, the text has ten phrases: the first phrase is general, the next eight phrases are specific, and the last phrase is a conclusion. Among the specific phrases are four pairs: 1. the profundity of vast wisdom and supreme concentration, meaning that the gateway of wisdom is boundless—how could bounded wisdom perceive the function of concentration? Its arising and subsiding are fearless, its expansion and contraction are self-mastering; since it is sought only with mundane concentration, he cannot be seen; the next two are the profundity of external function and internal realization; the next two are the profundity of obtaining power and accomplishing the body; the last two are the profundity of numerous protections and swift realization. Due to the above eight profundities, he cannot be seen. In the third, from "At that time, Bodhisattva Universal Eye, having heard the Tathāgata" downward, searching through the power of samādhi and not seeing, there are four divisions: 1. newly obtaining samādhi; 2. from "by samādhi" downward, searching through concentration; 3. from "At that time Universal Eye arose from samādhi" downward, stating for himself that he did not see; 4. from "The Buddha said" downward, explaining the reason for not seeing. In this there are five [points]: 1. generally indicating in terms of the Dharma: because he abides in inconceivable liberation, contrasting with the aforementioned samādhi which can be entered through thought; 2. from "Universal Eye, what do you think" downward, using the near to illustrate the far; 3. from "Why is this?" downward, inquiring into and explaining the reason. In the explanation there are two [parts]: first, briefly indicating the profundity and vastness, contrasting with the aforementioned samādhi which is still quantifiable; next, from "In brief" downward, taking up the brief to reveal the vast. The text has ten phrases: the first phrase is general, because by vajra-wisdom one penetrates the differentiated dharmadhātu as entirely empty; the remaining phrases are specific: because of fully understanding emptiness, (i) worlds have no abiding place, (ii) sentient beings are not something to be transformed, (iii) in tranquility there is no going or coming, (iv) vertically there is no interruption or exhaustion, (v) horizontally differentiation is obliterated, (vi) because essence is non-essence, it does not obstruct the manifestation of supernormal powers, (vii) because function is non-function, it has no reliance and no action, (viii) because it does not depart from suchness, it has no movement or turning, (ix) because noumenon and phenomena are complete, it exhausts the limits of the dharmadhātu. 4. From "Good son, if there is" downward, revealing the benefits of seeing. 5. From "At that time Universal Eye" downward, taking refuge and revering all the more, which is clear and can be understood from the text. In the fourth [part], teaching the method for giving rise to seeing, first [the Buddha] causes him to encourage and exert the previous mind. Next, from "Furthermore, you should" downward, specifically indicating the profound contemplation. Above, he abandoned the object to search elsewhere, and therefore had not yet recognized its essence; now [the Buddha] causes him to contemplate the ten directions equally, knowing that its essence is all-pervasive. Below, relying on this contemplation, he is able to see. Later, from "Vowing to..." downward, giving rise to the aspiration to emulate [him]. Endowed with the above three minds, one is able to see. In the fifth [part], from "At that time Universal Eye" downward, practicing according to the teaching. Now, Universal Eye's station is profound, yet he still repeatedly practiced contemplation; there are roughly two meanings for this: first, because his station was not yet equal [to Samantabhadra's]; second, to demonstrate profundity to encourage sentient beings. In the sixth [part], from "At that time Samantabhadra" downward, manifesting the physical marks for him. In this there are five [divisions]: 1. manifesting the body for the assembly: not seeing reveals profundity, while manifesting does not obstruct function; 2. from "At that time Universal Eye" downward, the assembly sees with joy and reverence; 3. from "At that time, through the Buddha's..." downward, manifesting auspicious signs to accomplish benefits; 4. from "At that time Universal Eye" downward, praising the vastness and profundity of his virtues. In this there are ten phrases: "peerless" means that below him there is none equal; "unsurpassed" means that above him there is none superior; the rest can be known. 5. From "The Buddha said: 'It is so'" downward, the Tathāgata confirms and elaborates; first confirming, then elaborating. In the elaboration there are eleven phrases: the first phrase is general, and from "namely" downward are the specific ones. Specifically there are ten virtues: (i) the virtue of the two adornments; (ii) the virtue of complete brightness; (iii) the virtue of profundity and vastness; (iv) the virtue of physical marks; (v) the virtue of compassionate shelter; (vi) the virtue of supreme excellence; (vii) the virtue of knowing phenomena; (viii) the virtue of transcending words; (ix) the virtue of identity with the Buddha; (x) the virtue of inexhaustible praise.

45.12

Part Four of the main division, beginning with "At that time, the Tathāgata addressed…", is the principal section, which has four parts: first, citing the benefits to enjoin the exposition; second, from "What are they?" onward, listing the names of what is explained; third, from "These ten great…" onward, praising the sublime virtues of the samādhis; fourth, from "Therefore, Samantabhadra…" onward, concluding with an exhortation to achieve the benefits. As for the first of these, it divides into two: first, exhorting the exposition to achieve the benefits; subsequently, from "All bodhisattvas…" onward, adducing precedents to corroborate the exhortation, because all bodhisattvas of the three times achieve benefits if they explain these samādhis. In the second part, listing the names, each is called "great" because samādhi at the culmination of the cause accords with the dharmadhātu. First, "Universal Light" (Puguang): physical and mental karmic functions pervading and entirely embracing everything is "universal" (pu); the unimpeded shining of wisdom is "light" (guang). Second, "Subtle Light" (Miaoguang): the pervasive shining of body and wisdom is "light"; the mutual illumination of sublime functions is "subtle" (miao). Third, reaching and entering samādhi across the lands of the ten directions without remainder is "pervading everywhere"; proceeding without confusion and without obstructing time periods in distinct succession is "sequential"; the immediate ability to initiate function is called "supernormal powers," because the function of wisdom, being like the noumenon, is intrinsically pervasive. Fourth, clearly comprehending that all phenomena are intrinsically pure, free from conceptual thoughts and tallying with the profound mind of the noumenon, and relying on this to initiate functions to make offerings everywhere to all Buddhas, requesting the Dharma and initiating exposition, is called "practice." Fifth, the events such as Buddhas' appearances, kalpas, and lands are all called "adornments"; within the portal of the past, embracing these inexhaustibly is "treasury." It is also called the "pure treasury of the past" because entering the samādhi one can enter kalpas, in a single thought there is no pratītyasamutpāda, and the samādhi can receive the Dharma with the three wheels unattached—all of which are called "pure." Sixth, in the treasury of the future, containing all Buddhas, Buddha-dharmas, and so forth is called "treasury"; wisdom penetrating and illuminating is called "light." Seventh, the activities of present Buddhas, assemblies, physical marks, and their benefiting of sentient beings are all called "adornments"; horizontally pervading the ten directions, it is called "all"; being visibly seen in the present, it is not called "treasury." Eighth, entering and emerging from samādhi freely both within and outside the distinct bodies of sentient beings; although this applies across the three kinds of worlds, according to the majority it only mentions "sentient beings." The preceding and succeeding samādhis are all spoken according to the majority. Ninth, free entry and emergence regarding the eighteen dhātus such as the eye, and also knowing that the limits of the dharmadhātu of phenomena are unimpeded and free with respect to the dharmadhātu of noumenon. Tenth, "Unobstructed Wheel": the three wheels of gathering and transforming are all sovereign. Furthermore, obtaining the ten unobstructeds fulfills the Buddha-fruit, so that the inexhaustible great functions are each unobstructed, completely perfect, and able to overpower and subjugate, so that seeking their beginning and end, no boundary can be found. In the third part, praising the sublime virtues of the samādhis, there are four points: first, praising them with reference to the person, because when the person is superior, the teaching is superior. Second, from "If bodhisattvas…" onward, praising them with reference to cultivation, within which there are two parts: first, explaining the perfection of cultivation; subsequently, from "Like this…" onward, the benefits of cultivation. Within this there are also two parts: first, ten lines explaining equivalence to the supreme Buddha-fruit; subsequently, from "This bodhisattva universally enters…" onward, explaining the pervasiveness of body and wisdom. Each says "universally enters" because each exhausts the realm of Indra's net; the text is clear and can be understood. Third, from "These are the bodhisattvas'…" onward, directly praising them with respect to the Dharma, explaining that these ten samādhis encompass all phenomena, and that their essence, marks, functions, and so forth are each transcendent and superior. There are ten gates in five pairs: 1. penetrating awakening of object and wisdom, 2. traversing entry of cause and fruit, 3. common distinction of source and manifestation, 4. that from which the Buddha-dharmas stem, and 5. adorning lands and gathering sentient beings; none do not proceed from this. Fourth, from "If a bodhisattva enters this…" onward, praising them with reference to realization. The previous praise was with reference to cultivation, looking toward the Buddha-fruit to show eventual identity; this praise is with reference to realization, looking directly to this samādhi to elucidate its karmic function. There are also twenty lines: the first ten elucidate the boundlessness of sublime virtues, the text being clear and understandable; subsequently, from "obtaining the wisdom of the dharmadhātu…" onward, elucidating the sovereignty of the virtues of wisdom, and the fourth part concluding with an exhortation, the text in both cases being understandable.

45.13

Part Five of the main division, from "At that time, Samantabhadra…" onward, is the exposition section, which has three parts: first, receiving the intent and addressing them generally; second, from "Sons of the Buddha, what is…" onward, separately explaining the ten samādhis; third, at the end of the forty-third fascicle, where it says "Sons of the Buddha, these are…", generally concluding the number ten. Under the second, the ten samādhis form ten sections, each having an indication, an explanation, and a conclusion. Regarding the first samādhi, the explanation divides into five: 1. inexhaustibility of wisdom, 2. boundlessness of mind, 3. sovereignty of samādhi, 4. skillful manifestation of wisdom, and 5. transcendent contemplation; each has "Son of the Buddha" as a demarcation. Among the five, the first two are the expedient means of the samādhi, the next is the essence of the samādhi, and the latter two are the functions of the samādhi. Furthermore, the first three each have an indication, an interrogation, an explanation, and a conclusion. Now, regarding the first: within the explanation there are ten lines in five pairs: the first two are that which is served and those who are transformed; the next two are the places of transformation and the dharmas of transformation—being "like shadows" means being without substantiality and manifesting according to conditions; the next two are gathering and protecting from beginning to end; the next two are what is held and that which can hold; the last two are the initial aspiration and the ultimate vow. Second, "boundlessness of mind": the previous part explained the inexhaustibility of what is known; now it distinguishes the arousal of mind facing the objective realm: because the objective realm is boundless, the mind is boundless. There are eleven lines, adding one to the decimal number ten. Third, "sovereignty of samādhi": due to the previous great wisdom and great mind, one has sovereignty over samādhi; the directions and places are not one, and entering and emerging differ, hence it says "distinctions"; the text is understandable. Fourth, "skillful manifestation of wisdom" has an indication, an interrogation, and an explanation. Within the explanation there are three parts: first, exposition in terms of Dharma. Within this, first ten lines separately elucidate progressive depth and subtlety; subsequently, one line generally reveals clear freedom from marks; next, an analogy is adduced; subsequently, from "Sons of the Buddha, just as an asura…" onward, contrasting the inferior to illustrate the superior. Fifth, "transcendent contemplation" has Dharma, analogy, and application. In the application, differing from the previous manifested transformations, it speaks of the dharmakāya. Because the dharmatā encompasses them, they are seen all at once; on account of this meaning, nothing can outshine or overwhelm them.

45.14

Regarding the second, the Subtle Light Samādhi, the explanation has two parts: first the Dharma, then the analogy. In the Dharma there are four points: 1. clouds of bodies expanding and entering, 2. from "these various worlds of various kinds…" onward, body and wisdom entering together, 3. from "these worlds are also all…" onward, explaining their condensing and entering, 4. from "yet these…" onward, explaining unobstructed expansion and condensation. In the second part, the analogy, the text has two analogies illustrating the previous principle of mutual entry without confusion: 1. the analogy of the light and reflections on the jewel mountains, and 2. the analogy of the illusionist's skill. In the former, there is first the analogy and then the application. In the analogy there are five points: 1. explaining the sunlight manifesting reflections. The seven jewel mountains are the seven golden mountains. As their names are listed at the end of the Ten Stages [chapter], except excluding Mount Meru and Mount Gandhamādana. Between the mountains there are seven fragrant oceans; the oceans manifest the sun's reflection, and the mountains, being of pure gold, can also manifest reflections. 2. From "upon those jewel mountains…" onward, explaining two reflections mutually manifesting, directly illustrating the bodhisattva's mutual entry of self and other; because those reflections are bright and pure like mirrors today, they can mutually manifest. 3. From "or speaking of the sun's reflection…" onward, directly distinguishing the difference in naming: when the original reflection in the water manifests the reflection on the mountains, this manifested reflection comes out from the mountains and enters between the mountains. If the original reflection on the mountains manifests the reflection in the water, this manifested reflection comes out from between the mountains and enters onto the seven golden mountains; therefore, the very moment of entering is called emerging. What is illustrated can be understood. 4. From "yet this sun's reflection…" onward, explaining repetitive manifestation without end, illustrating the bodhisattva's bodies and lands of Indra's net. 5. From "essential nature…" onward, explaining that the essence is free from the two extremes, and therefore they can mutually manifest without confusion. That is, being ungraspable, it is non-existent; the reflection manifesting distinctly, it is not non-existent. Not abiding accomplishes the aforementioned non-existence; not separating accomplishes the aforementioned not non-existence. If there were fixed abiding, they could not mutually enter; if they were separated, there would be nothing to mutually enter; therefore, only by neither separating nor abiding can they mutually enter. In the subsequent Dharma application, it directly explains neither destroying nor abiding, so that they achieve mutual entry without confusion. The first two lines explain not destroying nature and marks: if nature and marks were destroyed, there would be nothing to mutually enter. The next two lines explain that if one abides internally or externally, they cannot mutually enter: if one abides within the world, the body cannot contain the worlds; if one abides outside the worlds, one cannot enter the worlds everywhere; because there is no abiding in either, they are able to mutually enter. From "in the various worlds…" onward, it explains the reason: because samādhi is non-conceptual without destroying marks, and wisdom contemplates the one mark without destroying the many, since phenomena and noumenon are both traversed, there is neither destroying nor abiding. If there is neither destroying nor abiding, one abides in tathatā constantly without departing. Since one does not depart right within phenomena, marks interpenetrate in accordance with nature. Because tathatā is nowhere absent, identical to tathatā, inside and outside mutually enter. Under the subsequent illusion analogy, there are two parts: first, a general analogy; subsequently, from "Just as a magician…" onward, specific analogies. In the first part, there is first the analogy, then the application. In the analogy there are three points: first, generally explaining the ability to perform illusions; second, from "standing at the crossroads…" onward, explaining manifesting the illusory times and places based on the original time and place, illustrating mutual entry; subsequently, from "not by manifesting…" onward, the root and branch not obstructing each other, illustrating not destroying marks. In the subsequent application, from "Bodhisattvas…" onward, there are five points: 1. explaining the distinct mutual accommodation of one and many, matching the aforementioned manifestation of multiple times and places. 2. From "The bodhisattva regarding this…" onward, explaining that wisdom's scrutiny is unobscured, matching the aforementioned skill of the illusionist. 3. From "not by that…" onward, matching the non-destruction of the marks of root and branch. 4. From "Why?" onward, an interrogation explaining the reason. The intention of the initial interrogation is: why, in mutual entry, are marks not destroyed? The explanatory points are three: first, because of knowing the selflessness of persons—the marks of person and self have already appeared in the text above; second, from "The bodhisattva knows that the original nature of all phenomena…" onward, because of knowing the selflessness of phenomena; third, from "The bodhisattva diligently cultivates…" onward, because of obtaining great compassion of identical substance. Through this, one can interpenetrate phenomena and noumenon. Fifth, from "Sons of the Buddha, the bodhisattva thus…" onward, concludes the above meanings. Within this there are three points: 1. concluding the above entry of many into one, 2. from "yet not abandoning…" onward, concluding the above non-destruction of nature and marks, and subsequently, from "should diligently…" onward, concluding the above clear scrutiny. In the second part, the specific analogies, there are three inverse analogies. Within the general scope there are three sections: 1. the analogy that the illusion does not destroy the root, specifically illustrating not destroying marks; 2. from "just as this illusion…" onward, the analogy that illusion must rely on a place, specifically illustrating the aforementioned manifesting multiple times and places based on the original time and place; 3. from "just as that magician produces various illusory affairs…" onward, explaining the analogy of the magician not being deluded, specifically illustrating the aforementioned ability to perform illusions. Regarding the first of these, there is first the analogy, then the application. In the application, there is first the direct application; subsequently, from "The bodhisattva fully knows…" onward, explaining the reason. In the second, the analogy that illusion must rely on a place, there is first the analogy, then the application. The analogy omits that illusion must rely on time, but according to the application it should be there. The application divides into two: first, matching relying on place; subsequently, matching relying on time. In the former, there is first a general application, because remembering objects manifests, it is empty, which is the emptiness of phenomena; next, from "Why?" onward, an interrogation explaining the reason, because the noumenon is without discrepancy; subsequently, from "abiding in the world…" onward, concluding with the achievement of sovereignty. Second, from "in a single thought…" onward matches relying on time. Within this, there is first the direct manifestation; subsequently, from "the bodhisattva-mahāsattva obtains…" onward, explaining the reason, because one obtains illusory wisdom identical to the Buddha's. As for the third, the analogy of the magician not being deluded, the text can be understood. (Below this enters the forty-first fascicle).

45.15

In the third samādhi, the explanation has three parts, namely Dharma, analogy, and application. In the Dharma there are five points: 1. explaining pervading lands to enter samādhi, 2. from "or in a kṣaṇa…" onward, explaining the sequence of entry times, 3. from "if for a long time…" onward, generally concluding multiple portals, 4. from "the bodhisattva regarding that…" onward, the mind tallying with the essence of the samādhi, 5. from "although separated from this…" onward, not neglecting the initiation of supernormal powers, as well as the analogy and application, all of which are clear and understandable.

45.16

In the fourth samādhi, the explanation of the internal [text] divides into two: first, explaining the practices of deep faith within the samādhi; next, explaining the practices of deep faith upon arising from the samādhi. Now, the first [part] divides into two: first, giving rise to practice; next, deep faith. In the former, first [the text] cites the internal, and next, from "towards every single one..." onward, gives rise to practice. Therein, it first explains the practice of making external, phenomenal offerings, and next, the practice of making offerings with the three karmas of revering every single one, and so forth. Second, from "yet regarding all Buddhas..." onward, it explains deep faith, wherein there are two: first, an exposition in terms of Dharma; next, from "just as scattered and agitated..." onward, illustration through analogies. Therein are two analogies, each having an analogy and an application: first, the analogy of false thoughts being without knowing, illustrating accord with reality and freedom from thought; second, the analogy of a mirage resembling water, illustrating the comprehension that the false is identical with the true. The text may be understood in all these cases. Second, from "Child of the Buddha, when this samādhi..." onward, in explaining the practice of deep faith upon arising from the samādhi, there are first the Dharma, next the analogy, and finally the application. In the application, the above explained the practice of making offerings for self-benefit, while here it explains the practice of expounding for the benefit of others; the text simply elides one to suggest the other. Expounding the profound principle is itself giving rise to practice from deep faith.

45.17

In the fifth samādhi, there are five parts in the explanation: First, discerning wisdom in relation to its objects. Second, directly demonstrating the wisdom of knowing, which each has ten phrases, all of which are dharmas within the storehouse of the past. Third, the divisions of time known, which have fourteen tiers, namely explaining the meaning of "past". Fourth, demonstrating the characteristics of knowing: "not extinguishing the present" means not abandoning; "not conditioning the past" means not grasping. That is, it merely takes the approach of the past to demonstrate that conditioning is free from grasping or abandoning. Each of the above four begins with "Child of the Buddha". Fifth, explaining the benefits attained upon emerging from samādhi, which has three parts: First, citing the number and discerning the characteristics, which has ten phrases. The first phrase is general, referring to the ultimate fruition at the end of the stations, called receiving the abhiṣeka dharma. The remaining phrases are specific: (1) belonging to oneself; (2) purifying hindrances; (3) finality; (4) initial entry; (5) direct realization; (6) ultimate fulfillment; (7) retaining so as not to lose; (8) knowing without knowing; (9) purifying the three wheels, which broadly encompasses the previous nine. If one discerns the three wheels in terms of wisdom, it means being without the knower, the known, and correct knowing; the rest can be deduced accordingly. Second, from "What are they?" onward, it inquires into and lists their names: the first four are the four unhindered eloquences; the next two concern self-benefit, not fearing profound dharmas and being able to practice what one speaks; the next two concern benefiting others, serving as a reliance for the good and a rescue for the evil; the final two generally explain the supreme excellence of the two benefits. Third, from "Child of the Buddha..." onward, it concludes with their rapid attainment, having the Dharma, an analogy, and an application. "Kalala" is here translated as "diluted curd". The rest can be understood.

45.18

In the sixth samādhi, the Storehouse of the Radiance of Wisdom, the explanation divides into two: first, explaining the functions of the samādhi; next, manifesting the benefits of the samādhi. The first part divides into six: (1) generally knowing all Buddhas; (2) from "if already expounded..." onward, knowing their many names and titles; (3) from "when about to appear..." onward, knowing what they are to do; (4) from "those Tathāgatas cultivate..." onward, explaining knowing their causes to be complete and their fruits to be fulfilled; (5) from "the names and clans of those Tathāgatas..." onward, knowing what they currently do; (6) from "this bodhisattva in a single thought..." onward, explaining the scope of knowing. Therein, a "great-thousand" is precisely a Buddha-realm. Its being stated twice is mostly an omission or error; it should say "one hundred Buddha-realms". The rest can all be understood. Second, from "by thoroughly knowing..." onward, manifesting the benefits of the samādhi. Therein are four: the first two are self-benefit, and the latter two are benefiting others. That is, (1) the benefit of causing the mind to enter dhāraṇī: because of the above knowing, one retains it without losing it, and by retaining without losing it, one attains the benefit of dhāraṇī; by holding the Buddha in a single mind, one attains the benefit of the Buddha's protection. (2) When the mind enters and retains the Dharma, one attains the benefit of dhāraṇī and eloquence. The remaining phrases are modeled on this. There being twelve is due to adding to the number ten. "Taking birth as a lion" means not fearing the suffering of saṃsāra. Demonstrating the true nature of saṃsāra is called unlocking the key to the Dharma; understanding that saṃsāra is fundamentally empty, one thereby emerges from the mire of desire. "Sustained by the power of wisdom" means the twin functioning of samādhi and prajñā. Entering and sustaining through the power of non-abiding, a great eon does not depart from a single thought. Second, from "Child of the Buddha, as for abiding in this samādhi..." onward, explaining the attainment of the benefit of skillfulness, there are the Dharma, an analogy, and an application. However, skillfulness is twofold: first, skillfulness according with phenomena, hence the Dharma speaks of "ineffable and immeasurable", while the analogy speaks of "seeing various objects"; second, skillfulness according with noumenon, hence it speaks of the sun's light being equal. Moreover, only through these two being unobstructed is it called skillful; therefore the application says "knowing without conceptual discrimination". Third, from "Child of the Buddha, thoroughly knowing thus..." onward, explaining the attainment of the benefit of not being in vain. Fourth, from "Child of the Buddha, abiding in this samādhi..." onward, the benefit of being revered and provided for by the ten kings.

45.19

In the seventh samādhi, the explanation has two parts: first, explaining the essence and function of the samādhi; next, explaining the benefits of the samādhi. The former also has two: first, an inquiry; next, the explanation. The reason it inquires again is that the earlier general inquiry was about the samādhi as a whole, whereas this specifically inquires about adornment. Next, from "Child of the Buddha, the bodhisattva..." onward, the explanation has two: first, explaining all worlds; because it is the present, it merely says the "ten directions"; second, from "all see the Buddhas..." onward, explaining their adornment. Therein are two: first, generally listing ten gates, all of which are adornments. Therein, the eighth, which specifically explains adornment, means adorning the mind with merit and wisdom, and adorning the body with physical marks and radiance. Next, from "the assembly is pure..." onward, specifically demonstrating the marks of adornment to expand upon the previous two: (1) expanding upon the assembly; (2) expanding upon the adornment. The first has three: first, explaining seeing others; second, seeing oneself; third, the capacity to see. The first of these also has three: first, seeing the essence and marks of the assembly; next, from "also sees the assembly..." onward, explaining seeing their measure; last, from "also sees the Buddhas therein..." onward, seeing the activities of the Buddhas. Second, from "the bodhisattva mahāsattva..." onward, seeing oneself, which can be understood. Third, from "when seeing thus..." onward, the capacity to see, which has the Dharma, an analogy, and an application. In the Dharma, it explains seeing without discrimination; in the analogy, it explains the expresser and the expressed. Not saying of itself "I am the expresser or the expressed", yet not abandoning the expresser and the expressed, is used to analogize knowing because of being without discrimination. In the application, it first applies "not abandoning", and next, from "yet regarding..." onward, applies "not discriminating". Second, from "Child of the Buddha, seeing the Buddha's immeasurable light and colors..." onward, expanding upon the above adornments, there are two: first, expounding in terms of Dharma; next, demonstrating through analogies. In the former, there are two: first, setting forth the section headings, briefly raising four kinds of adornment as all being distinctly and clearly realized; next, from "or seeing the Buddha's body..." onward, explaining individually according to the headings. That is, it divides into four: (1) explaining immeasurable light and colors; (2) from "or seeing the Buddha's body, its measure..." onward, explaining immeasurable shapes and marks; (3) from "Child of the Buddha, when the bodhisattva sees thus..." onward, explaining the above consummation and achievement, showing that the previous two are consummate; (4) from "also seeing the Buddha..." onward, explaining the above equality and purity, which combines the internal two adornments. Second, from "Child of the Buddha, when the bodhisattva sees the Buddha thus..." onward, demonstrating through analogies, there are three: First, the analogy of space having no increase or decrease, illustrating that the dharmatā-kāya cannot increase or decrease. The largeness or smallness of space lies in worlds and mustard seeds, not in the essence of space itself; just so, the body of dharmatā differs according to the receptive vessels. Second, the analogy of the moon having no increase or decrease, illustrating that because the essence of the true, eternal physical body does not change, realizations may be near or far, and seen differently according to the mind. The previous analogy merely analogized the Buddha's body; this analogy combines the light, color, and consummation of achievement. Third, the analogy of objects appearing according to the mind, illustrating the above purity: when the bodhisattva's mind is pure, they see the Buddha as pure; in the Tathāgata, what purity or defilement could there be?

First 19 of 38 passages. Read on

Linked texts (1)

大方廣佛華嚴經疏 — Classical Chinese