大方廣佛華嚴經疏 47

English (machine translation) 47

Language: English

47.1

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

47.2

Chapter Thirty: The Incalculable (Asaṃkhyeya)

First, the contextual origin has two aspects: First, the general [origin] is that whereas the preceding three chapters separately answered the earlier questions, the three chapters from here on generally elucidate the profound depth of equal enlightenment (samyaksaṃbodhi). Second, the specific [origin] is that since wisdom was previously perfected and realization reached its culmination, this chapter measures the inconceivable practice and virtue; hence it follows in sequence. Furthermore, the bodhisattva fully exhausts the inconceivable virtues of the Buddha; thus [this chapter] also serves to answer from afar [the inquiry about] the ocean of transformations, and so the verses below extensively reveal the great function of transformation. It also generally reveals the numbers throughout the entire scripture.

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Second, in explaining the title: a- means "non-" (wu) and saṃkhyeya means "count" (shu); it fully bears the name of a number. In the Jin translation it is called "Chapter on Bodhisattva Mind King's Inquiries on the Incalculable," also incorporating the inquirer, which cites both person and Dharma, as well as the calculation inquired about by the bodhisattva; the Sanskrit text is the same as this. However, asaṃkhyeya is the head of the ten great numbers and is widely used in sūtras and treatises; hence it is used to designate the title. Furthermore, to reveal that this number is precisely detached from numbers, the title is designated by resorting to "incalculable" (numberless).

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Third, regarding the central theme and orientation: relying on numbers to reveal the scope of virtue is the central theme; causing one to know that the Samantabhadra-like Buddhas are detached from numbers and multiply endlessly without exhaustion is the orientation.

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Fourth, directly explaining the text. The three chapters from here on generally reveal the profound depth, and comprise three distinct sections: this chapter explains the countless supreme virtues; the next chapter explains exhausting all times; and the final chapter explains pervading all places. However, among these three chapters, the first generally explains the virtues of Buddhas and bodhisattvas; the next chapter primarily reveals the Buddha's virtues while secondarily explaining the bodhisattva's; and the final chapter solely explains the bodhisattva's. The reason for this is that equal enlightenment is also named "Buddha," and Samantabhadra subsequent to the stations is both Buddha and bodhisattva.

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Now, for this first chapter, there is first the question and then the answer. The question has two parts: first, repeating what the Buddha said, and second, from "Bhagavat" onward, directly presenting the inquiry. As for the first: the reason Mind King poses the question is to express that numbers are not apart from the mind, and that mind has mastery over both number and non-number. It also shows that this number synthesizes the preceding and the following, establishing its transcendence. The reason he specifically asks about ten is to cite the latter to subsume the former, revealing inexhaustibility. This is frequently used throughout the text before and after; thus the text says "the Tathāgata expounds," and simply asking about the root number already subsumes all the successive powers. Second, from "The Buddha told" onward is the answer. It has four parts: 1. Praising the question and completing the benefit. Causing them to enter the numbers known to the Buddha is because, as what is explained in the Perfect Teaching is profound, vast, and boundless, only the Buddha can fathom it, unlike what is known by ordinary beings and the Hīnayāna. For example, the Yellow Emperor's methods of calculation have only twenty-three numbers, beginning from one and two and ending at zheng and zai, which are already said to be unable to be contained by heaven and earth. The Hīnayāna's sixty numbers already reach "incalculable." Here there are one hundred and twenty-four, doubling with each succession; hence they cannot be fathomed by others, and the culmination of the numbers is lodged in the ineffable. How much more so when the beginning of the verses further accumulates the ineffable, traversing all dust-mote kṣetras to reveal inexhaustibility! The reason the Buddha answers himself directly expresses inconceivability. It also clarifies that this chapter collectively speaks of the ultimate virtue of the causal stage; hence the Buddha speaks it. 2. From "Good son" onward, admonishing him to listen and consenting to explain. 3. From "At that time Mind King" onward, respectfully receiving the honored command. 4. From "The Buddha said" onward, directly answering what was doubted. Within this are two parts: first, the prose clarifies the vast multiplicity of the counting numbers; later, the verses reveal the inexhaustibility of the virtues counted. First, as for the former: the question cites the latter as difficult to know, while the answer explains completely from beginning to end. Initially stating that one hundred lakṣas make one koṭi is the medium calculation. A lakṣa is ten thousand, and a koṭi is a hundred thousand; thus the "Chapter on Awakening through Light" says "surpassing one hundred thousand," for the Sanskrit text in all cases says koṭi. If following the Abhidharmakośa, which takes a lakṣa as one hundred thousand, then a koṭi would correspond to a million. If also including the lower numbers such as one, ten, hundred, thousand, ten thousand, and so forth, there are altogether one hundred and thirty-seven numbers; because the earlier ones are easy, they are briefly omitted and not discussed. From koṭi downward are all the higher numerical methods, which multiply with each successive step. The rest is as explained in the "Chapter on Awakening through Light." Many Sanskrit terms are preserved therein, but they are merely numerical names without any other distinct principle. At the very end, it says "this again is the ineffable of the ineffable": if fully repeated according to the preceding, there would be four instances of the words "ineffable." The translators used the two words "this again" to substitute for one "ineffable of the ineffable," which was the translators' skill.

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Second, the verses. The one hundred and twenty verses are broadly divided into two: the first six clarify that Samantabhadra's virtues are vast and cannot be exhaustively spoken; the remaining verses clarify that the Buddha's virtues are profound and vast, and that Samantabhadra exhausts their fathomability. The former is divided into two: the first four and a half verses clarify the vastness of the counting [numbers]; the latter one and a half verses reveal the vastness of what is counted. First, the accumulation of numbers itself has ten levels to reveal inexhaustibility; from this we know that reaching up to the "turn of the ineffable" is still in accord with capacities, for according to what the Buddha knows, it is truly inexhaustible. As for the ten levels: 1. The first line accumulates the ineffable to the ineffable. However, this should accumulate the ultimate "turn of the ineffable of the ineffable," yet only accumulates the ineffable due to two reasons: first, to take what is easy to state, as the verses below frequently use it; second, to express the numbers beyond words. 2. The next three lines take the above accumulations and fill all ineffables, wherein the first line presents the topic and the latter two lines explain it. Namely, what are "all ineffables"? The explanation states: those that cannot be exhaustively spoken within ineffable kalpas. 3. Half a verse takes each of the above ineffables as a kṣetra and pulverizes them all into dust motes. 4. Half a verse shows that within each of the aforementioned dust motes there are ineffable kṣetras. 5. Half a verse takes the kṣetras within the aforementioned dust motes and in a single thought-moment pulverizes them all into dust motes. 6. Half a verse shows that pulverizing dust motes thought-moment after thought-moment further exhausts many kalpas. 7. One line clarifies that the previously pulverized dust motes again contain many kṣetras. 8. One line shows that these many kṣetras are again pulverized into dust motes. 9. Half a verse takes many calculations traversing many kalpas to count all the above dust motes, saying "such numbers." 10. Taking the kalpas equal to the above dust motes, one dust mote has one hundred thousand ineffable kalpas, thus repeating layer upon layer without end. In the second part, revealing the vastness of what is counted, three levels are briefly cited: 1. Taking the above kalpas to praise the virtue of a single Samantabhadra without exhausting it; 2. How much more so when within a single dust mote there are many Samantabhadras; 3. How much more so when there are many throughout all the dust motes of the entire dharmadhātu! From this we know virtues are inexhaustible; if one does not contemplate them with a mind that accords with nature, the mind will become deluded and crazed.

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Second, from "At the tip of a single hair" downward, the one hundred and fourteen verses explain that the Buddha's virtues are profound and vast, and that Samantabhadra completely fathoms them—that is, broadly revealing the marks of transformation. Within this there are two parts: first, the preceding ninety-one verses explain that the fruit-virtues are unobstructed and that the causal stage thoroughly fathoms them; second, from "Inexpressible Tathāgatas" downward, explains that the fruit-virtues are profound and vast and the cause can enter into them. Within the first there are also two: first, explaining that the fruit-dharma is unobstructed; second, from "Bodhisattvas are completely able" downward, explaining that the causal stage thoroughly fathoms them. Within the first there are also two: first, three verses explain the mastery of the dependent [environment]; second, from "At each and every one of those hair-tips, expounding the inexpressible" downward, explains that the dependent [environment] and the primary [body] interpenetrate and integrate, being identical and entering with mastery. Within this there are five: 1. The first two and a half verses show the primary [body] within the dependent [environment]. 2. From "In each and every light" downward, eleven and a half verses show the dependent [environment] within the primary [body]. Within this there are two: first, showing the radiance of the lotus; second, from "Those like Mount Sumeru" downward, the function of the pure land. 3. From "Buddhas appearing within the light" downward, five verses show the primary [body] within the dependent [environment] preaching the Dharma. 4. From "Or further" downward, one verse explains constant abiding when manifested. 5. From "Their minds unobstructed" downward, ten and a half verses explain the mastery in training sentient beings. Second, regarding the causal stage thoroughly fathoming it, there are two parts: first, half a verse concludes what preceded and introduces what follows; the remaining verses directly reveal the causal virtues. Within this there are ten: 1. The first eight verses explain that the body and land of Indra's net are the places where practice is undertaken. Furthermore, the previous text explained their unfolding and pervasion, while this explains their containment; the text merely alludes to and condenses this. The statement that a pore can completely contain all lands, etc., is because it accords with the single hair of the dharmatā, and thus contains many lands without an outside; nor do the many lands have their marks destroyed. Settling into the single hair of an awakened one, inner and outer pratītyasamutpāda are neither identical nor separate. 2. From "The faculty of the mind is clear" downward, five verses on the practice of diligent effort in the three karmas. 3. From "All sentient beings" downward, on the practice of gathering in sentient beings according to their capacity. 4. From "Universally manifesting their bodies" downward, five and a half verses explain the practice of traveling to different directions to make offerings to the Buddhas. 5. From "Practicing giving" downward, on broadly cultivating the practice of the ten perfections. 6. From "The ocean of Buddha-lands" downward, two and a half verses on the practice of traveling through lands with mastery. 7. From "Fully knowing sentient beings" downward, on the practice of taming sentient beings. 8. From "Each and every pore inexpressible" downward, seven and a half verses on the practice of deeply pure three karmas. 9. From "All those bodhisattvas" downward, on the practice of mastery in vows and wisdom. 10. From "Inexpressible all kalpas" downward, one verse concludes that the virtues are inexhaustible. Second, within the section explaining that the fruit-virtues are profound and vast and the cause can enter into them, first comes the fruit, and next the cause. Within the former there are three: 1. The first six verses generally praise the Buddha's virtues; 2. From "Within a single paramāṇu there can completely be" downward, specifically explains the dependent [environment]; 3. From "Within each and every land there is a Tathāgata" downward, three verses specifically explain the primary [body]. Second, from "Various numbers" downward, explains the causal virtue entering into it. Within this there are two: first, practice of one's own stage; second, from "Able in a single moment to realize bodhi" downward, practice of superior advancement. This is a rough outline according to the apparent marks. However, each and every one of the above virtues is perfectly interpenetrating, inexhaustible and endless; they can only be realized by putting aside all discursive thoughts.

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Chapter Thirty-One: Life Span

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First, as for the intention of its occurrence: now, the profound mirror is empty and luminous, transcending the realm of numbers; how could there be life spans of distinct forms, myriad shapes, long or short? Yet responding to things and according with capacities, there is nothing it cannot form and no life span it cannot have. Thus the previous chapter manifested its real virtue, while this chapter distinguishes its accord with capacities. Although it accumulates from few to many to reveal that there is no time it does not pervade, this is just one among the many virtues previously [mentioned], and so is treated roughly and broadly; it also serves to answer from afar the question on the ocean of life spans. Hence it follows.

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Second, explaining the title: "Life" means the retribution-life, and "span" means the limit. The retribution-life of defiled and pure lands is delimited according to what capacities perceive, in order to reveal inexhaustible life and limitless span; it is the span of life, or life possessing this span—both interpretations apply. The singly circulating sūtra is entitled *Boundless Buddha-Lands Sūtra*; that sūtra thus uses the place to reveal the person.

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Third, the central theme and purpose: responding to things as long or short is the central theme, and revealing the infinite exhaustion of the future boundary is the purpose. For in terms of the Common Teaching, it temporarily accumulates from the inferior to the superior; but in terms of the Distinct Teaching, length and brevity are perfectly interpenetrating.

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Next, the direct explanation of the text. First is the compiler of the sūtra's narration. The reason it is spoken by King of Mind is because he comprehends the intent, and because the Buddha's life span is masterly. Second, from "Disciples of the Buddha" downward is the direct teaching. Within this there are three: first, separately raising ten lands in comparison with one another; second, from "Disciples of the Buddha, so it is" downward, raising the condensed to reveal the broad; third, from "The final world" downward, raising its ultimate mystery. For example, taking a kalpa as a day, before traversing ten tiers, the kalpas are already inexpressible. Submerging through millions of asaṃkhyeyas, the final land is already contiguous with the equality of the ocean of lands. Raising the point that Samantabhadra and others fill it completely clarifies the abode of the ultimate stage. Because of this, it is named so as to concurrently reveal the bodhisattvas.

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Chapter Thirty-Two: Dwelling Places of the Bodhisattvas, Beginning

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First, as for the intention of its occurrence: the preceding [chapter] concerned the benefit of transformation exhausting all times; now it explains that bodhisattvas pervade all places, and hence it follows next. Thus in the chapter on "Asaṃkhyeya" it was explained that every tip of a hair throughout the dharmadhātu has many, many Samantabhacras; that was discussed based on reality. Here, according with what is suitable for capacities and conditions, specific locations are indicated, so that beings develop aversion [for the defiled] and admiration [for the pure], setting their aspirations on a refuge. If one knows that the dwelling bodhisattva can contain oceans of lands in a single hair, and that the place where they dwell can accommodate the boundless in a single dust mote, then there is not a single direction that is not a bodhisattva's dwelling. It also answers from afar the previous question on the ocean of life spans, because bodhisattvas abide with different life spans according to capacity. In the past, this chapter was taken as answering from afar the ten phrases of the initial questions of the second assembly; not only is the doctrinal meaning different, but the texts also do not correspond in sequence.

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Second, explaining the title: it is said that due to the bodhisattva's great compassion, the places of dwelling in accord with capacities are not just one, and those who can dwell are not one; therefore it is called "various." It is the dwelling places of various bodhisattvas, and hence it is taken as the title.

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Third, the central theme and purpose: locations responding to capacities and resonance are the central theme, and causing beings to find reliance and awaken to non-directionality is the purpose.

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Next is the proper explanation of the text. In the text, there are two parts: First, the narrator's account by the compiler of the sūtra. That it is also spoken by the Mind King is because in accordance with whatever he presides over, [all things] are free and unobstructed, and it also represents mind abiding in accord with wisdom without obstruction. Second, from "Disciples of the Buddha" onward, it directly speaks of the dwelling places. There are twenty-two places. The first ten are based on the mountains and seas of the eight directions; because the zenith and nadir are not places ordinary beings reach, they are not explained. Mountains and seas encompass and conceal, places where the benevolent and the wise dwell, representing great wisdom being high and deep, and being able to still and able to illumine. The latter twelve places are mixed dwellings in cities and towns, fully adapting to the capacities of beings, representing great compassion leaving none behind; thus we know that bodhisattvas are nowhere absent. Now to address the first part: The sixth is a mountain in the sea, the tenth is a cavern in the sea, and the rest are all mountains. First, the Mountain of the Rṣis: Tradition says this is Mount Penglai in the Eastern Sea; if so, then it also includes the sea. Second, Excellent Peak: That is where Deyun lives; the Jin translation calls it Pavilion Mountain, which is the dwelling of Vaśila. Third, Diamond Flame: Located on the shore of the Western Sea. Fourth, Fragrance Accumulation Mountain: Formerly it was said that it should be Fragrant Mountain north of the Snow Mountains. Fifth, Mount Qingliang: That is Mount Wutai in Yanmen Commandery of Dai Prefecture, where Qingliang Monastery currently stands. Because solid ice accumulates over the years and snow still falls in summer, never having blistering heat, it is called Qingliang (Clear and Cool). Its five peaks tower high, their summits lacking trees, resembling earthen platforms piled high, so it is called Wutai (Five Terraces). This represents our Great Sage's five wisdoms being already perfected, his five eyes already purified, encompassing the true secrets of the five divisions, and penetrating the true source of the five aggregates; thus on his head he wears the crown of the five Buddhas, on his crest he divides into topknots facing the five directions, operating the essential points of the five vehicles, and cleansing the calamities of the five defilements. However, merely stating "the northeast" is still vague phrasing. Examining the Ratnakaraṇḍa-dhāraṇī-sūtra, it says: "After my parinirvāṇa, in the northeast of Jambudvīpa there will be a kingdom named Great Cina. In the middle of that country is a mountain called Five Peaks. The youth Mañjuśrī roams and abides there, preaching the Dharma for the bodhisattvas within it, and being surrounded, venerated, and revered by immeasurable and countless yakṣas, rākṣasas, kiṃnaras, mahoragas, humans, and non-humans." These words are verified. The mountain's miraculous traces are fully recorded in various biographies. When I was young and sought out this scripture, whenever I came to this text I would close the scroll with a long sigh, and thereupon, not considering ten thousand li too distant, I entrusted my life and took shelter in this sacred precinct, where I have been drawn for ten years to the present; its resonances and responses are glaringly manifest, filling ears and eyes. When the summer scenery arrives, wondrous events are especially numerous: clearly the dragon palace opens a thousand moons by night; slender delicate grass mingles with a hundred blossoms at dawn; sometimes ten thousand sages line the sky, sometimes five-colored clouds condense on the peaks; round auras shine upon the mountain's emerald green, and auspicious birds soar into the misty heavens. One hears only the name of the Great Sage, no longer having worldly concerns; those entering the sacred precinct walk heel to toe, and those transforming ordinary minds jostle shoulder to shoulder, looking at each other and mutually declaring each other non-ordinary; whatever meets the eye is a Buddha work. The configuration of that mountain and its temples and sanctuaries are difficult to express fully. Ever since the Great Master concealed his traces in the Western Heaven (India) and Wondrous Virtue (Mañjuśrī) displayed his radiance in the Eastern Xia (China), though the dharmakāya endures forever, Mount Kukkuṭapāda lies barrenly overgrown with brambles; while responsive manifestations have specific localities, Vulture Peak gains its reputation in this land. Divine monks made it manifest in this sacred realm, while Vinaya Master Xuan received instructions above from the devas; Emperor Ming of the Han initiated its exalted foundations, and Emperor [Wen] of the Wei sincerely believed in its supreme conversion; several prefectures of the Northern Qi emptied their salaries [for offerings], and nine emperors of the Tang redirected their light; those from the Five Indies sacrificed their lives to rush here like the wind, and those from the Eight Quarters cast off their bodies to vie in entrusting themselves here. If someone resides in the Divine Land (China) but never once reaches it in their whole life, how are they different from the three hundred million people of Śrāvastī? May everyone cultivate reverence! Sixth, Diamond Mountain: That is, near the east of the Eastern Sea is a mountain named Diamond (Vajra); though its entirety is not gold, gold is present from top to bottom and on all four sides, even in the flowing waters and sands between the hills, so looking from afar it is thought to be made entirely of gold. Moreover, the people east of the sea have handed down from antiquity that sages appear from time to time on this mountain. However, in the Jin translation this place corresponds to the ninth, because along with the tenth, the Adornment Cavern, both are in the sea. But that it is placed here now means that it is within the eight directions, subsumed under the northeast. If not so, why would it suddenly speak of the sea when directly speaking of the eight directions? Furthermore, in the Jin translation there are two dwellings in the sea: one is named Zhidanuo (Cittāna), where currently a bodhisattva named Tanwujie dwells, with a retinue of twelve thousand bodhisattvas. As for "Zhida", the full name is Niqituo (Nirjita), translated here as "welling forth". "Diamond" speaks of its essence; "welling forth" speaks of its shape. As for "Tanwujie", this is translated as Dharmodgata, also called Fayong (Dharma Brave), also called Fashang (Dharma Esteemed). Now saying "Faqi" (Arising of Dharma) has the same meaning as "producing" and "brave"; that is, the friend of Sadāprarudita. His bodhisattva retinue is ten times that of the present sūtra, which is perhaps an error of the earlier translation. Seventh, Mount Caitya: This is translated as "place generating pure faith". Having relics, it is a stūpa; lacking relics, it is called a caitya. Or, the mountain's shape resembles a stūpa, or because there is a caitya there, it is named after it. Formerly it was said that since Qingliang is designated as the northeast, the southeast by implication refers to Wu and Yue. However, although there are many sacred mountains in Wu and Yue, taking one that resembles this shape, it is Mount Chicheng south of Tiantai. Towering straight into the clouds, glowing red like rising dawn-mist, its cliffs and trees reflect each other, divided into several tiers; among them are the remaining traces of Bai Daoyou, which perhaps corresponds to it. However, in Jianchuan there is Mount Sanxue, within which dwells Joy King Bodhisattva, who frequently emerges holding a lamp. Although the name differs, viewed from India it is indeed the southeast. Some have also seen him holding a jeweled crown, which secretly reveals his name. I hope later worthy scholars will examine this. Eighth, Mountain of Light: Formerly it was said that it should be connected with Mount Potalaka, because the Jin translation rendered the mountain where Guanyin dwells as Mountain of Light. The present text is not Guanyin's dwelling place, yet calls it Light, hence saying they are connected. Ninth, Mountain of Fragrant Wind: It is suspected to be on the western side of Fragrant Mountain. Tenth, Adornment Cavern: Contrasted with the sixth above which is in the sea, it therefore says "again there is". The Jin translation says the second is named Merit Adornment Cavern. Among the latter twelve places of cities and towns, first, Vaiśālī: That is Piyeli, translated here as City of Broad Adornment, also called Expansive; it is the city in Central India where the Pure Name (Vimalakīrti) resided. Regarding "south", examining the Record of the Western Regions, fascicle seven, it says: "Fourteen or fifteen li south of this city is a stūpa, which is the place where the seven hundred sages held the second council. Further south eighty or ninety li is a saṅghārāma, next to which are the seats of the past four Buddhas and the traces of their walking meditations." It should be this place. In the Jin translation, the second has another place named Pāṭaliputra, having a place named Golden Lamp Saṅghārāma. Formerly it was said: Fully named Pāṭaliputra, translated here as Yellow Flower Son, that is, the son of the Yellow Flower Maiden first settled this place. It is also in the kingdom of Magadha in Central India, fully detailed in the Record of the Western Regions, fascicle eight. The present sūtra lacks this one place. Second, Mathurā: Also called Moduoluo, translated here as Peacock, also called Dense Cover, both being based on ancient incidents; it is also in Central India. Regarding the Fulfill Cavern: That country has the stūpas of Śāriputra and others, and the stūpa of Mañjuśrī. Five or six li east of the royal city is a mountain monastery, which is the monastery built by Upagupta. To the north is a cliff, in the middle of which is a stone cave, which is the place where Upagupta placed tallies when delivering people, fully detailed in the Record of the Western Regions, fascicle four. Although placing tallies was a later event, they were mostly placed in the cave of the sage. Third, Kucināra: Fully called Kucinārāyana. Kucina is a clan name, translated here as Great Basin. Nārāyana is law/discipline. It means the pond's shape is like a great basin; formerly an ascetic cultivated the law beside it, and later generations took this as their clan name, hence using it as the city's name. Fourth, Pure Shore City: It is in Southern India. Mucilin, translated here as Liberation, is the name of a nāga. Tuo means place, that is, the place where the nāga resides. Fifth, Marandha Kingdom: Its location is not clear. The Jin sūtra has no country, only saying "wind land", meaning a place with a wind hole, which is where a nāga resides. Sixth, Kamboja Kingdom: Correctly called Ganpu, which is the name of a fruit. The fruit is red and white, round and plump, at first glance resembling the crabapple of this land, but having three horizontal band markings on its belly. This country has many shapely women whose bellies are marked with three bands like the ganpu fruit, so the country is named after the women. "Giving Birth to Compassion": In the Mahāsaṃnipāta-sūtra it is simply named Compassion Cavern. Seventh, Kingdom of Cīnasthāna: That is our Great Tang. Also called Zhendan, or called Zhina (China), all being dialectal variations of the Sanskrit sound. Translated here as "Much Deliberation", because thoughts and deliberations are manifold. Previously, to establish the eight directions, Qingliang was directly stated as the northeast; now, being among the category of various countries, the country's name is mentioned. Nārāyaṇa: Translated here as Firm and Solid. Formerly it was said: That is Mount Donglao within the borders of Qing Prefecture. Currently there are sacred traces of an ancient Buddha, so this should be it. However, Mount Lao is actually in Deng Prefecture, which is also a domain of Qing Prefecture, and that mountain also has many miraculous traces. Yet nowadays, arriving at this mountain, which is east of Yu Prefecture, its miraculous traces are as prominently manifest as those of Qingliang; it is commonly called the dwelling place of Samantabhadra, where he is frequently seen. It also has five terraces; the southern terrace has a cavern whose depth is hard to fathom, commonly called the Nārāyaṇa Cavern, which is perhaps this one. Eighth, Kashgar (Śūlika) Kingdom: Fully called Kharoṣṭha, which is the name of a mountain in that country, named after the mountain. Or translated as Bad Nature, named after the people of the country. However, Oxhead Mountain is in the present country of Khotan, translated here as Earth Milk; only one hundred years after the Buddha's nirvāṇa was this country founded, fully detailed in the Record of the Western Regions. Because it had not yet been opened when the sūtra was compiled, it still belonged to Kashgar. The Jin translation merely says "border country", which is why some pointed to Oxhead south of the Yangtze River; since the present translation is clear, it is definitely not that. Ninth, Kaśmīra: In the Jin translation it was Jibin, translated here as "Who Enters?", that is, the place of Madhyāntika. It is briefly found in the Sounds and Meanings, and extensively appears in the Record of the Western Regions, fascicle three. Tenth, City of Increasing Joy: Ancient commentaries say: It is Southern India. The Venerable Cavern: That is the dwelling place of the Sthaviras (Elders). Eleventh, Āmralimā: Translated here as Stainless, which is the name of a fruit. This country is abundant and superior, so it is named after it; it is within the borders of Central India. Twelfth, Gandhāra Kingdom: Translated here as Earth-Upholding Kingdom, because many who attained the fruit of the Way protect and uphold it, preventing it from being harmed by other countries. Or called Pervasive Fragrance, because fragrant herbs bloom first throughout the country. Śambhara: It is the name of a fragrant flowering tree, differing from the zhanmolo of the first chapter only in light or heavy Sanskrit pronunciation; it grows abundantly around the cavern. Tradition says: It is the place where the Buddha left his shadow, fully detailed in the Record of the Western Regions and the Mahāsaṃnipāta's Candragarbha Division, fascicle ten. At the end of this text there is no concluding wrap-up at all, perhaps because the sūtra's transmission was incomplete. Since Jambudvīpa is like this, other directions, other realms, and different kinds of realms may be modeled upon it. The clouds of the dharmakāya's forms are nowhere absent.

47.20

Chapter Thirty-Three: The Inconceivable Dharmas of the Buddha (The above enters into the forty-sixth fascicle)

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First, explaining the purpose of its occurrence: first generally, then specifically. Generally, then, the five chapters from here below are in order to answer the twenty phrases of inquiry regarding the Tathāgata-bhūmi and so forth at the beginning of the second assembly. Former masters only used three chapters to answer what preceded, considering that the preceding explained the cause of cultivation-and-origination, and the present distinguishes the fruit of cultivation-and-origination; because the cause is perfected and the fruit fulfilled, it follows in sequence. If it answers the prior questions, why request again? Because cause and fruit are distant and distinct, and out of mindfulness of the Dharma rarely heard—since the causal virtues are already deep, the fruit must be profound and subtle—therefore they request with mindfulness. Specifically explaining this chapter, then the preceding chapter concluded the causes, and this chapter begins the fruits, so it follows next.

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Second, explaining the title: The Tathāgata's fruitional dharmas far transcend words and thoughts, hence it is named after this; these are indeed the Buddha's inconceivable dharmas.

47.23

Third, the central theme and purport: first general, then specific. In general, taking the exposition of the essence and function of the Buddha's fruition virtues—which transcend thought and speech—as the central theme; and causing one to completely forget words and cut off thoughts, swiftly fulfilling [them], as the purport. Specifically, within the central theme, there are three gates of differentiation: First, comprehensively discerning the Buddha's virtues. If one speaks of the one hundred and forty unshared Buddha-dharmas, this pertains commonly to the provisional and the Hinayāna; if the five dharmas subsume the nature of great awakening, this still pertains to the provisional; if one says there is only a single flavor of actual virtue, that is spoken abruptly in terms of noumenon. If one says that it is endowed with inexhaustible virtues, this is what is clarified here. Thus, later in the text, it first sets forth ten questions, the answers are endowed with many gates, by analogy extending throughout the ten directions, each and every one inexhaustible. Second, specifically revealing the aspects of their meaning. The merits of the Buddhas do not go beyond two kinds: first, arisen through cultivation; second, fundamentally existing. The first means that faith and so forth fundamentally did not exist and now exist; the latter means that tathatā is endowed with nature-merits. These two are unobstructed, forming four propositions: 1. Only arisen through cultivation; 2. Only fundamentally existing—because nature and marks are distinct domains; 3. Arisen through cultivation of what fundamentally exists—meaning the tathāgatagarbha awaits the revealing cause, being fundamentally hidden and now made manifest; 4. What fundamentally exists arisen through cultivation—because non-conceptual wisdom is secretly identical with noumenon. If clarified according to the provisional teachings, the two virtues are not mixed, and the four propositions on the dharma[kāya] and reward [kāya] also have discrepancies. Relying on the tenets of this sūtra, although there are four meanings, there are not four separate things: what fundamentally exists is like pure gold, and what is arisen through cultivation is like ornate adornments; yet it is only through the ornate adornments that the virtue of the gold is revealed, and the ornate adornments have no substance of their own, being completely composed of gold. Therefore, gold alone does not obstruct ornate adornments, and the dharmakāya alone does not obstruct the reward and transformation [bodies]; the same is true for the ornate adornments alone. Since they mutually subsume each other entirely, the ten bodies are unobstructed, the eight marks encompass the dharmadhātu, and the sixteen-foot body pervades the ten directions. The faculties and hair-pores are each limitless and yet do not obstruct limit, limit and limitlessness having no obstruction. Third, revealing the meaning of the inconceivable. Generally, there are four: 1. Noumenon is subtle and hard to fathom; 2. Phenomena are vast and hard to know; 3. Practice is deep and transcends the world; 4. Fruition and function surpass conventional sentiments. The present text encompasses all four, but primarily discerns the latter one. Within the latter one, it is further divided into four: 1. What is inconceivable? Briefly discerning ten kinds: 1) Wisdom transcends the worldly sphere; 2) Compassion surpasses ordinary sentiments; 3) Accomplishing phenomena without conceptualization; 4) Being identical with defilement yet eternally pure; 5) Deeds that are esoteric; 6) Activities and functions that are vast; 7) Few and many are immediately entering; 8) Freedom in the partial and the complete; 9) Non-obstruction between the circumstantial and direct [rewards]; 10) Noumenon and phenomena having a single flavor. The text contains all of these; fearing verbosity, I do not cite them. 2. In what respect is it inconceivable? Here there are four stations: 1) Surpassing the mundane world; 2) Transcending the provisional and Hinayāna; 3) Surpassing the stage of the cause; 4) Revealing the own-essence of the Dharma. 3. How is it inconceivable? There are also four kinds, meaning it is not the cognitive domain of hearing, contemplation, cultivation, or reward-wisdom. 4. For what purpose is it inconceivable? There are also four kinds, meaning to cause faith and orientation; to give rise to practice and seeking; to realize according to one's capacity; and to attain in full completion. All the preceding constitute the central theme. Only 'for what purpose' constitutes the purport. It is through this central theme and purport that the title may be explained.

47.24

Next, the direct explanation of the text. The five chapters are divided into two: the first chapter generally explains the Buddha's virtues, and the latter four specifically reveal the Buddha's virtues. Ancient worthies took the latter two to be equal cause and effect, but these are merely three chapters of fruition dharmas. Some have matched these three to essence, marks, and function; for the latter two, this may be so, but for the first chapter there is an obstacle, because it possesses both marks and function. Now, relying on Xianshou: the first chapter generally reveals the essence and function of the Buddha's virtues, the next chapter specifically reveals the marks of the superior virtues, and the final chapter specifically explains the functions and benefits of the superior virtues. Furthermore, the first chapter explains the virtues, the next chapter explains the marks, and the final chapter explains the minor marks. Now, as for the first [chapter], it is divided into four: 1. Section on requesting; 2. Section on empowerment; 3. Section on realization; 4. Section on exposition. In the first, there are two parts: first, explaining the person requesting; next, from 'all Buddhas' downward, directly revealing the ten dharmas contemplated. All are said to be inconceivable; this is the aforementioned fruition and function surpassing conventional sentiments, being free from the marks of predication. The meanings of these ten statements all contain much, universally applying to both the real and the responsive; they must not be discerned exclusively in terms of the responsive. However, these ten questions subsume the questions on the fruition accomplished by the final twenty statements at the Universal Radiance [monastery]: the body subsumes the six faculties; wisdom subsumes the Buddha-domain, Buddha-ground, and supreme [wisdom]—these three questions; mastery subsumes five: first, spiritual power; second, supernormal powers; third, the ten powers; fourth, fearlessness; fifth, samādhi. All these were previously opened and are here combined. Previously, from within cognitive realm, lands were opened out, being the realm of what is transformed and what is relied upon. From within previous practices, manifestation, original vows, and lineage were opened out—lineage being the practice of compassion and wisdom, original vows discerning practice in terms of the cause, and manifestation being the Buddha's Samantabhadra-practice. Manifestation and practice mutually have breadth and narrowness, as practice is one aspect in the 'Chapter on Manifestation' below. For the previous non-obstruction, here liberation is opened out, because unobstructed function is called liberation. The reason for opening and combining is to reveal that the meaning has no fixed formula. That most names are identical is to reveal that they are not different. Voice is eloquence; although there is no opening or combining, the names have breadth and narrowness, while the meaning and purport are largely the same. The aspects of these ten meanings have already been explained in the second assembly, and will be clarified again in the section on exposition below.

47.25

Second, the section on empowerment, from 'At that time, the Bhagavat' downward, contains three parts: First, the cause of empowerment, knowing the capacities through spiritual [power]. Next, from 'then by means of' downward, revealing the marks of empowerment, because empowerment is through the three karmas. The first sentence is general; the remaining sentences are specific, meaning mind, speech, and body, since light is the light of teaching. Finally, from 'causing Blue Lotus Garbha' downward, the purpose of empowerment, which is to expound the virtues completely. The text has eight phrases: 1) Externally subduing with fearlessness; 2) Internally realizing profound tranquility—this is the superiority of the mental karma; 3) Majestic virtue inwardly abundant; 4) Spiritual function outwardly penetrating—these are the superiority of the bodily karma; 5) Endowed with the four unhindered [knowledges]—this is the superiority of the vocal karma; 6) Universally contemplating capacities and teachings as vast; 7) The nature of wisdom being without distinction as sequential; 8) Skillful conferral of vyākaraṇa as expedient means. All of these are expounding virtues. Why empowering Blue Lotus Garbha? Because fruition virtues are beyond words and rely on the cause to be revealed, and because cause and effect are simultaneous. Because the virtue of nature is undefiled and most supremely transcendent, and because one virtue fully contains all virtues.

47.26

Third, the section on realization, from 'At that time, Blue Lotus Garbha' downward. There are ten phrases: the first four are for one's own benefit; the next three are for the benefit of others—all the above pertain to one's own stage; the three phrases from 'in a single thought' downward are superior advancement. All are clear and can be understood.

47.27

Fourth, the section on exposition, from 'Relying on the Buddha' downward. It is divided into two: First, relying on the power to address [the assembly] in general. Addressing Lotus Garbha is because unless one is identical with the Buddha's mind, there is no way to receive the Buddha's virtues. Also, naming him Lotus Garbha without saying 'Blue' is because it does not obstruct the one who can speak as being most supreme. Next, from 'Sons of the Buddha, all Buddhas' downward, directly revealing the Buddha's virtues. There are briefly two meanings: First, in general, the five chapters below together answer the ten questions; this chapter answers the Buddha's lineage, because the Buddha takes merits as his lineage; the next two chapters answer the body; the next chapter answers the original vows; the final chapter answers manifestation. The question on lands was already extensively treated in the first assembly; the remaining ones were either not fully transmitted in the sūtra or are subsumed in what precedes and follows. Second, this chapter completely answers the ten questions: that is, the Buddha's virtues are immeasurable, briefly revealed through thirty-two gates, each gate fully possessing ten, yielding three hundred and twenty virtues to reveal inexhaustibility. In the past, it was thought that the initial ten stated the central theme and briefly answered, fully answering the ten questions, while the remainder were merely specific answers that skipped the sequence in answering the previous ten questions. Now I maintain that the thirty-two gates answer the previous ten questions in sequence, yet every gate contains answers to the ten, wishing to reveal that one of the Buddha's virtues contains all, and also to reveal that what was asked is capable of containing them. That the names heading the gates mostly differ from the earlier ones is to reveal that the Buddha's virtues are limitless. The text is divided into ten: the first two gates answer the question on lands; the second, from 'moment-to-moment giving rise' downward, two gates answer the question on original vows; the third, from 'inconceivable realm' downward, two gates answer the question on lineage; the fourth, from 'universally entering' downward, two gates answer the question on manifestation; the fifth, from 'pure and free from faults' downward, five gates answer the question on the body; the sixth, from 'expounding' downward, two gates answer the question on voice; the seventh, from 'most supreme' downward, three gates answer the question on wisdom; the eighth, from 'mastery' downward, eight gates answer the question on mastery; the ninth, from 'definite' downward, three gates answer the question on non-obstruction; the tenth, from 'abode of omniscient wisdom' downward, three gates answer the question on liberation. Because body and mastery contain many of the earlier questions at Universal Radiance, the gates used are also numerous. The text mostly has three parts: namely, the heading, explanation, and conclusion; the aspects of the meaning will be made clear when reaching the text.

47.28

Now, as for the first two gates answering [the question on] lands: lands are precisely what is relied upon and abided in. The first gate clarifies their eternal abiding in Dharma-gates; the latter gate clarifies their universal abiding in the dharmadhātu, not merely in lands, with being without a spatial location being the true land. Now, the first has two parts: first the heading, then the explanation. In the explanation, nine phrases reveal the Tathāgata expounding the Dharma in response to capacities, containing answers to the ten questions, so that the ten questions all become abodes. All below follow this. 1) The mind giving rise to response answers the question on lineage, because compassion is the lineage; 2) The body that expounds the Dharma answers the question on the body; 3) The intention of turning the Dharma answers the question on original vows, because the original vows impartially benefit all; 4) The eloquence capable of turning answers the question on voice, because sound emerges from eloquence; 5) The Dharma turned answers mastery, because mastery is inconceivable; 6) The turning sound being all-pervading answers lands, because lands are where the sound reaches; 7) The noumenon revealed answers wisdom, because wisdom is capable of abiding in the dharmadhātu; 8) The supernormal powers capable of transforming answer the question on supernormal powers; 9) The benefit of expounding the Dharma answers the question on non-obstruction. The text has only nine phrases, missing manifestation. Or, it may pervade the previous phrases, because manifestation is capable of performing all the previous nine. Since answering these ten questions is like this, answering the first two assemblies may be known by analogy. Second, 'universally pervading the dharmadhātu' clarifies universal abiding, meaning the six faculties and three karmas all pervade the lands of the dharmadhātu. In the heading, 'immeasurable' is the dharmadhātu of phenomena, and 'limitless' is noumenon; these two are unobstructed. Along with the dharmadhātu of non-obstruction among phenomena, all are what is pervaded. In the enumeration, it reveals that the previous ten are all all-pervading. 1) The limitless body contains answers to three questions: first, directly answering the body; its pervading all destinies possesses the nature of compassion and the meaning of manifestation; the next six are specific marks of the body, and also, within the body, concurrently answer the six questions on the eyes and so forth at Universal Radiance; producing wondrous voices answers the question on voice. The eighth answers three questions, meaning non-obstruction answers the ninth, liberation answers the tenth, and spiritual power answers mastery. The ninth specifically answers lands. The tenth answers original vows and the question on wisdom.

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大方廣佛華嚴經疏 — Classical Chinese