大方廣佛華嚴經疏 48

English (machine translation) 48

Language: English

48.1

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

48.2

Chapter Thirty-Four: The Ocean of Marks of the Tathāgata's Ten Bodies (from here on entering fascicle forty-eight)

First, as for the intention of its occurrence: the preceding chapter generally explained the fruitional phenomena; this chapter specifically reveals the virtues of the marks. In the near term, it answers the inquiry about the body in the preceding chapter; from afar, it answers [the questions concerning] the six faculties, such as the Samantaprabha Eye. It is not merely that the eyes and so forth pervade the dharmadhātu, but that each possesses multiple marks and functions, which are difficult to conceive.

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Second, as for explaining the title: "the Tathāgata's ten bodies" indicates the person to reveal their virtues. Stating "the ocean of marks" reveals the marks relying on the person. "The Tathāgata's ten bodies" are both explained as before. The wondrous configurations of the retribution of merit are manifest, and so are called "marks"; the virtues of the marks are deep and vast, and thus termed an "ocean." Hence the text states: "There are marks as numerous as the dust motes (paramāṇu) in ten Padmagarbha [worlds]"—the essence of the marks is vast indeed! Each and every function is all-pervading—the function of the marks is vast indeed! Each and every one is hard to conceive, mutually interpenetrating—essence and function are deep indeed! Marks such as these belong solely to the perfect teaching, as indicated by the ten bodies. The Guanfo sanmei hai jing distinguishes three classes of marks: first, the most concise among the concise explanations, which has thirty-two marks; second, the concise explanation, which has eighty-four thousand marks; third, the extensive explanation, which has immeasurable marks, as explained in the Za hua jing for Samantabhadra, Bhadraśrī, and others. The Za hua [jing] is an alternative title for this sūtra. Among the three, the first applies to the provisional and the Hīnayāna, showing conformity with human beings because they are upright and orderly; the next belongs solely to Mahāyāna bodhisattvas, because they practice the eighty-four thousand pāramitās; the last belongs solely to the Ekayāna, because the Ekayāna practices inexhaustible deeds. Furthermore, the first is the transformation [body], the next is the retribution [body], and the last belongs to the ten bodies. "The ocean of marks of the ten bodies" is a tatpuruṣa compound (relying-on-the-principal compound). Furthermore, the first is seen jointly by ordinary beings and sages; the next is seen only by those on the stages; the last is seen only by those of capacities suited to the perfect [teaching]. Yet it extends through the five stations. If speaking of their essence: the first is form and color; the next is samādhi and wisdom; the last is the inexhaustible dharmadhātu. If speaking of their cause: the last penetrates the pure and the mixed, as explained in the first assembly, and thus each and every mark as a fruit pervades the dharmadhātu; the causes of the former two marks are extensively treated in treatises such as the Yogācārabhūmi and the Da zhidu lun, and in sūtras such as the Mahāparinirvāṇa and the Mahāsaṃnipāta, as explained in the thematic essays.

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Third, as for the main theme and intent: revealing the inexhaustible ocean of marks is the main theme; causing one to cultivate inexhaustible practices so that they are manifested and accomplished is the intent.

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Finally, the proper commentary on the text. The text has three divisions: first, admonishing to listen and promising to explain; second, properly setting forth the shapes of the marks; third, concluding the concise to reveal the extensive. Now the first. The reason Samantabhadra speaks is that the ocean of marks pervades everywhere, and it is to cause people to practice universal deeds and obtain the universal marks. Samantabhadra was originally the host of the assembly, and since the previous exposition was exhausted, he proceeds to speak here. Or, because the text at the end of the previous chapter did not exhaust everything, he must further answer separately the questions about the lands and so forth. Second, from "Disciples of the Buddha, on the crown of the Tathāgata's head..." downward, he properly sets forth the shapes of the marks, concisely enumerating ninety-seven marks. The text generally has five parts: first, the location; second, listing the names; third, the adornment of the essence; fourth, the activities and functions; fifth, concluding the number. Some are concise and incomplete, which should be known as the text arrives. Or the conferring of benefits is added, which is subsumed under activities and functions. However, the names are established based on essence and function, and all names are explained through essence and function, either solely from essence, or solely from function, or from both; reflect on this in accordance with the text. Or, where a name does not resemble the meaning of essence and function, it is because the text is concise and the meaning is implied. If discussed in detail, each mark is based on one location, which yields ninety-seven sections. The sūtra itself marks the order; now grouping them by category according to nineteen locations, there are nineteen sections, beginning from the crown of the head and ending at the feet—this is the sequential observation of the ocean of marks. Now the first: based on the crown of the head, which contains three parts: first, generally indicating according to the location; next, from "wherein..." downward, separately listing the names and marks; finally, from "disciples of the Buddha" downward, concluding generally as adornment. Now the first. "Adorned with jewels" generally reveals the adornment of the essence; as for worldly jewels, it says they are all maṇis and so forth, because they constitute the adornment. It also reveals the jewel of wisdom, because it is perfectly pure and adorned. Within each and every mark there are the two adornments of phenomena and noumenon, explained as appropriate. "Marks of a great man" (mahāpuruṣa-lakṣaṇa): because they are the marks of a great man. In the second part, the separate listing, the thirty-two marks each have only four aspects: because the single item of the location has already been generally stated. That there are uniquely thirty-two here: in principle there should actually be more, but in order to reveal the perfect interpenetration of the one being the all, a single crown of the head already possesses the provisional teaching's number of thirty-two. If so, why are the rest not like this? It reveals the supremacy of the crown. Hence the Sujāta-sūtra (Shansheng jing) says: "All the merit of the world does not equal the merit of a single bodily hair of the Tathāgata; the merit of all the bodily hairs does not equal the merit of one minor mark (anuvyañjana); the merit of all the minor marks does not equal one major mark (lakṣaṇa); all the major marks do not equal the white curl of hair (ūrṇā); the white curl of hair does not equal the unseeable crown of the head (uṣṇīṣa)." Thus we know it is supreme. This is explained relatively in terms of marks and minor signs. If considered in terms of being possessed by persons: having minor signs is superior; the marks subdue humans, while the minor signs surpass the devas. Thus in other places the minor signs are said to be subtle. In the first mark, there are four aspects: first, listing the name, the name being established from the function; second, from "all wondrous jewels" downward, the adornment of the essence; third, from "each and every" downward, the activities and functions; fourth, "this is the first," which concludes the count. The others all follow this model. In the second, from "with maṇi" downward is the adornment of the essence, which explains the meaning of "radiance." From "its light" downward is the activity and function, explaining the meaning of "the Buddha's eye," because the Buddha's eye leaves nothing unilluminated. The rest are to be inferred accordingly. The radiating of light from the ūrṇā mark is as explained in the "Chapter on the Manifestation of Marks." The meaning of "cloud" is also as in the first assembly. In the eighth, the maṇi within the adornment is named "intention," and is thus not the same as cintā[maṇi] (wish-fulfilling). In the eleventh, from "all these arise from..." downward, it distinguishes the causes of the activities and functions, which are also subsumed under activities and functions. In the fourteenth's function, it mentions the "four bodhisattva practices." The Bodhisattvabhūmi in the Yogācārabhūmi states: "All bodhisattvas have concisely four practices: first, the practice of the pāramitās; second, the practice of the bodhipakṣa-dharmas; third, the practice of spiritual powers; fourth, the practice of maturing sentient beings." The nineteenth says "fully endowed with a thousand wheels"; the Sanskrit text says "endowed with wheels of a thousand spokes." The twenty-first shows the two lights of body and wisdom, both revealing wisdom. In the twenty-sixth, regarding the adornment, it says that the Tathāgata's pure eyes serve as adornments; this extends to the ten eyes. From "the light shines" downward, it reveals the activities and functions, which also extend to the two lights of body and wisdom. The pure eyes and the light explain the preceding "universal illumination." Manifesting in decorative implements is the meaning of the "wheel" above, which is the Dharma wheel. From the twenty-seventh to the thirty-first, they all concisely lack the adornment, also because it is already contained within the name. In the thirty-second, first is the name; next, from "at the uppermost position" downward, is the adornment of the essence. This resides at the very summit of the crown, specifically revealing a distinct location; hence it says "situated in the middle." Thus one knows that all the rest encircle this mark, though concisely not made explicit. "Gradually rising and prominent": this directly reveals its mark. Fascicle five of the Dazhidu lun says: "On the Tathāgata's crown there is a bone topknot shaped like a fist." The Guanfo sanmei jing says it is like a clasped fist; this is the mark of being raised and prominent.

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Second, between the eyebrows there is one mark. From this point downward they all have locations, and thus the texts all have five parts: first, the location. Second, revealing the name. Third, from "maṇi" downward, the adornment of the essence: namely, when this mark is retracted, it curls to the right like an inverted lapis lazuli bowl; when it unfolds, it possesses ten facets and emits great brilliance. The adornment is a single jewel, yet the light possesses many colors; being empty both inside and outside means it is completely transparent. Fourth, from "its light" downward, the activities and functions. From "further emitting" onward is the Dharma light, and therefore the name of this light is established from its function. Fifth, concluding the count, which is self-evident.

48.8

Third, the eyes, and fourth, the nose, each have one mark. Fifth, the tongue has four marks. The first is the mark of the broad and long tongue. In the adornment of the essence, "accomplished through past good roots" adduces the adornment of the cause. The cause is specifically stated here in order to cause the praise and exposition of the Ekayāna. That the tongue is broad and long describes its essence. In a person of merit, it reaches the nose; in a provisional Buddha, it reaches the hairline; in other Mahāyāna texts, it is explained that only by manifesting spiritual powers does it reach the Brahmā world or cover the trichiliocosm; now, speaking directly of its essence, it covers everything. Later, from "the Tathāgata" downward, it distinguishes its activities and functions. Expounding the Dharma explains the vocal sound; manifesting Buddhas explains the reflected images. The second is the mark of the tongue's palm. "Palm" means near the root. From "its light" downward reveals its activities and functions: the light illuminates all lands, causing those to be saved to realize naturally—without needing to contemplate the dissolution of aggregated wholes—that it is merely formed by the combination of dust motes, so what intrinsic nature could there be? The last two are together at the tip of the tongue, situated either on the left and right, or above and below. Observing the activities and functions in the text, there is only the difference between rolling up and unfolding: the former rolls up the ocean of Buddhas at the tip of the tongue; the latter unfolds all Buddhas across the dharmadhātu.

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Sixth, the upper palate has one mark. Since the upper palate has one, the lower should also be like this, or perhaps it was omitted from the Sanskrit text.

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Seventh, the canine teeth have four marks, meaning left, right, upper, and lower, because there are four great canines. Thus when the Buddha entered nirvāṇa, the four canine teeth were not destroyed. "Cheek" (fu) means the cheek; it is also called the jawbone. Second, the upper canine tooth of the right cheek is named Meru to reveal that it is wondrous and high. In the fourth, there are three items including the milk of the Dharma: they share the single exposition of the Dharma. In terms of nourishing the dharmakāya, it is called "milk"; illuminating the myriad objects is called a "lamp"; causing them to be perfectly pure is "truth"—namely, expounding the Dharma of the three virtues of nirvāṇa, which also accomplishes the benefit of the three virtues of nirvāṇa.

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Eighth, the teeth have one mark; ninth, the lips have one mark; the above two should each be divided into upper and lower. From "emitting Jambū[-river gold]" downward is the adornment of the essence, because the color of the lips is red and beautiful, like the petals of a red lotus when the sun first rises. Later, from "illuminating..." downward is the activity and function.

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Tenth, the neck has one mark.

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Eleventh, the shoulders have five marks: two on the right and three on the left, or perhaps one is missing.

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Twelfth, the chest has eleven marks: the first is in the center, and there are five each on the left and right. Now the first: the svastika sign is properly translated as "auspicious ocean cloud"; because the name was established according to the shape, it is indicated first, but the physical shape should actually be placed beneath the name, so that being subsumed under essence poses no contradiction. Front, back, left, and right are self-evident.

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Thirteenth, the hands have thirteen marks, divided into three: the first nine directly describe marks of the hands. That there are five on the right and four on the left is either because one is missing on the left, or to symbolize that the right is used frequently. Yet for the shoulders above, there were two on the right and three on the left, so overall the marks are exactly equal. In the right, number sixty-six says "forming a net of transformations": the light transforms into a net. In the left, number seventy-two says "adorned with Indra's net": this is the mark of webbed fingers, because they mutually interpenetrate. The next two are the left and right fingers, which are self-evident. The last two, both left and right palms possessing thousand-[spoked] wheels: the three components of wheel hub, spokes, and rim are fully complete, naturally accomplished without awaiting human effort.

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Fourteenth, the retracted private parts have one mark, like that of a horse king.

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Fifteenth, the sitting area has two marks.

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Sixteenth, the thighs have two marks; the left is called "abiding in accordance": the thighs move much, and so require many jewels to adorn them in accordance.

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Seventeenth, the calves have three marks; the third, the hair on the arms, extends across both calves. If following the Jin translation of the sūtra, it simply says "the tips of the hairs," meaning all the hairs over the entire body; the meaning should be as in the past, and thus the locations make nineteen.

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Eighteenth, the feet have thirteen marks, which are comprehensively divided into seven: First, one mark on the soles of the feet, which briefly omits left and right; however, the Jin translation, after the insteps, has separately the mark of the thousand-spoked wheel on the soles of the feet. This must properly be present, for a later chapter explains that the wheel mark under the feet is named King of Universal Illumination. In the present sūtra, the mention of the thousand wheels is rather between the toes; perhaps because they are perpetually bright, it is easy to know that between the toes there is something extraordinary, and thus it was simply mentioned. The one named 'securely resting' is because the soles of the feet are flat and even, completely touching the ground without admitting even a needle. Second, on top of the feet; third, between the toes; fourth, the heels; fifth, the insteps; sixth, the perimeter of the feet—'indranīla' translates here as 'imperial blue'; seventh, the tips of the toes. The preceding six [items] each have two, for left and right; the text is evident and can be known. The above briefly lists ninety-seven marks. The sequential numbering and names were arranged by the translators. Since it does not state them exhaustively, how could they not exceed one hundred? One is missing under the feet, and the lips and palate are not differentiated; suppose one combines these two, the six sense faculties would all be accounted for except the ears—why should they alone be missing? If one adds the two ears and the one under the feet, it would round out the number to one hundred to manifest inexhaustibility—how wondrous would that not be! Furthermore, regarding what is listed here, even among the thirty-two [marks] some are not yet exhausted; could the power of Samantabhadra fail to reach one hundred? The Jin translation had omissions, having only ninety-four, and also lacked sequential numbers; thus we know that the number ninety-seven does not consist in arbitrary mental contrivance matching them to phenomena.

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Third, from 'Sons of the Buddha' onward, the text concludes the brief to reveal the extensive. Because an individual explanation is difficult to make comprehensive, it must conclude briefly. Because a brief explanation cannot exhaust it, it must reveal the extensive. The marks [corresponding to] the dust motes of a single Padmagarbha [world] are already boundless; how much more so for ten Padmagarbha worlds—they are inexhaustible and inexhaustible! Unless one possesses the universal eye, how could one behold them? Since the thirty-two marks differ between the provisional and the real, alternately present and absent, they are not reconciled here.

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Chapter Thirty-Five: The Merit and Virtues of the Light of the Tathāgata's Secondary Marks

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First, as for the intention of its placement: The previous chapter explained the major marks; this chapter distinguishes the secondary marks. Although the major and secondary marks are different, both serve to adorn the body, answering the earlier questions regarding the body, the eyes, and so forth, as well as sovereignty. The secondary marks exist based on the major marks, and their virtue is inferior to that of the major marks; hence they are explained next. Yet the function of this inferior virtue accomplishes sudden benefit, which inversely reveals that the virtue of the great marks is inconceivable.

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Second, as for explaining the title: 'Tathāgata' designates the person and manifests the virtue; 'secondary marks' and so forth reveal that the virtue depends upon the person. 'Secondary marks' is the essence; they attend upon the great major marks to enhance posture and grace. 'Light' is the function. 'Merit and virtues' is the virtue; that is, light is emitted from the secondary marks, and the light can benefit beings, revealing the virtue of the secondary marks; hence it provides the title. It can be interpreted both as 'the Tathāgata's secondary marks and so forth' and as 'the Tathāgata possesses secondary marks and so forth'—both explanations are admissible.

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Third, as for the central theme and purport: Illuminating the superior virtue of the secondary marks is the central theme; causing beings to revere and cultivate [them] is the purport.

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Next, explaining the text, which has two parts: first brief, then extensive. Within the brief there are two: first, identifying the secondary marks of the fruition; second, from 'Sons of the Buddha, I for...' onward, adducing the cause to reveal [them] by comparison. Now the first. That the Buddha spoke it himself has two reasons: First, the causes of the asaṃkhyeya [eons] have concluded, and this chapter reaches the culmination of fruition; hence both are spoken by the Buddha. Second, the function of the secondary marks is inferior to the major marks, yet its function is inconceivable; fearing that beings would not believe it, the Buddha spoke it himself. That he addressed Ratnahasta also has two meanings: First, to speak of the secondary marks of the hands, as he is the master of this portal; second, to cause beings to treasure and value it, giving rise to the hand of faith. That there are secondary marks is a general presentation, identical to the name of the secondary mark under the foot that comes later. Because its virtue and function are complete, it is called 'perfect.' Being sovereign in gathering and benefiting, it is the most supreme, called 'King.' The light named 'blazing' is like the sun possessing virtue, and thereby can also gather all retinues. 'Millions' and so forth reveal their great number; mentioning 'seven' again is because it purifies the seven branches, cultivates the seven limbs of awakening, and illuminates the seven stages. Second, adducing the cause to reveal [them] by comparison is for the sake of revealing superiority. This has several tiers: First, because the virtue of the major marks is profound and vast such that words cannot fully encompass it, they are set aside and the secondary marks are spoken of. Second, the virtues of the secondary marks are also numerous; since thirty-two major marks have eighty secondary marks, the major and secondary marks of ten Lotus-Store worlds are all the more numerous, so just one is mentioned for now. Third, within the one, setting aside the superior and speaking only of the inferior, he thus clarifies the soles of the feet. Fourth, a single secondary mark on the soles of the feet again has multiple lights, yet he speaks of only one light. Fifth, even a single light at the stage of fruition cannot be expressed in words; hence he relies on the cause to reveal it, and the light of the cause accomplishes benefit. Even more so the sudden and perfect [fruition]; how much more so a single light of fruition! Such being the case in progression, how much more so for all the major marks, and how much more so for a general exposition of all the Tathāgata's virtues! The ocean of fruition transcending words also has this meaning. In the text there are two parts: First, the scope illuminated by the light. That is, light is emitted from the aforementioned perfect secondary mark, so the place of emission is not separately marked; however, it is not the aforementioned light, because the secondary mark possesses many lights. Second, from 'in those worlds' onward, the benefits accomplished by the light. In this there are two: first, causing them to leave suffering, which is the benefit of purifying past good roots; second, from 'after their lives end' onward, transforming retribution and being born in heaven, which is the benefit of getting to hear the Dharma. In that, first, it indicates the past cause: that is, in the past having drawn near to good spiritual friends, they inevitably heard the universal Dharma and formed adamantine seeds. 'The mind was not heedless' reveals that they previously cultivated practice and planted all good roots, which encompasses seeing, hearing, and so forth. Next, from 'Vairocana' onward, it reveals their present conditions. Finally, from 'in that' onward, it concludes the causes and attributes them to the fruition. Because the text proceeds concisely, it concludes by attributing it to being born in heaven; in actual truth, the cessation of suffering and purification of the eyes and so forth all arise from these causes and conditions. From this we know that although the Buddha's light illuminates equally, without planting good causes one does not obtain such superior benefits. Why does a single light suddenly accomplish such benefits? Because it is manifested by inexhaustible merit and virtues, and flows forth purely and exhaustively from the dharmadhātu. It is not like the eighty secondary marks of the provisional teachings, which merely adorn the physical form and generate faith. Here the causes for falling into hell are concisely omitted, which refers to cases where, although one cultivated the vehicle, one's practice of the precepts was lax.

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Second, from "Sons of the Buddha: The sole of the bodhisattva's foot…" onward, is the extensive explanation, which only expands upon the cause because the fruit is difficult to explain. This text also has two parts: first, extensively explaining the benefit of purifying past roots of goodness; second, from "having been born in the heavens…" onward, extensively explaining the benefit of hearing the Dharma. As for the first: to crush the suffering of the lower miserable destinies, light is emitted from the wheels under the feet. The forty rays of light symbolize that none among the forty stations is left unilluminated. Having one ray from among them means leaving aside the extensive and speaking of the abridged. From "is able to illuminate" onward, the extent exceeds the previous. From "in accordance with various…" onward, it means purifying afflictions and perfecting virtues. The previous light was named "Pure" and so forth; using the heavy to illustrate the light, it adduced the Avīci [Hell].

In the second part, on the extensive hearing of the Dharma, the prose is divided into six: (1) briefly indicating the exhortation and instruction; (2) from "At that time, the devaputras…" onward, producing doubt after hearing; (3) from "At that time, the celestial drum…" onward, presenting the cause in general; (4) from "Devaputras, as it is said…" onward, directly clarifying the exhortation and teaching; (5) from "At that time, the devaputras, hearing this sound…" onward, approaching the Buddha in accordance with the exhortation; (6) from "When this Dharma was spoken…" onward, the benefit of seeing and hearing becoming deeper. The first three may be understood. In the fourth, there are four points: (i) using oneself as an analogy for the Buddha having no self and no coming. (ii) From "Devaputras, just as you…" onward, using others to illustrate oneself, showing that coming is precisely non-coming. The text has three analogies, all clearly understandable. However, bad karma and roots of goodness are the causes and conditions of coming; because causes and conditions are devoid of self-nature, coming is precisely non-coming; it is not that there is a previously existing phenomenon in the ten directions that comes from there. Therefore, causes and conditions are wisdom itself. The Dharma of wisdom is originally not causes and conditions; how could you think and say, "What causes and conditions are there?" (iii) From "Devaputras, just as in a nayuta of koṭis…" onward, using oneself to illustrate the Buddha's inconceivable realm. In the application of the analogy, bringing up the secondary marks of the hand is specifically to bring them up to reveal their supremacy. Above, it was rescuing the lower destinies, so the light of the feet was adduced; here, regarding the manifestation of supernatural powers, the hand is spoken of. (iv) From "Devaputras, you should…" onward, directly exhorting them to go and visit, warning them that they should not remain. Therein are two parts: first, a general admonition and exhortation; second, from "attached to the five desires…" onward, an extensive explanation. Therein are also two: first, explaining the previous admonition, which has the doctrine, the analogy, and the application; second, from "Devaputras…" onward, explaining the exhortation, which contains six points: 1. directly explaining it for the sake of repaying kindness; 2. from "Devaputras, whoever has…" onward, explaining by contrast; 3. from "Devaputras, you all…" onward, showing the characteristics of that kindness; 4. from "You now…" onward, exhorting them to go and increase their goodness; 5. from "Devaputras, just as I, the celestial drum, am neither male nor female…" onward, showing the Dharma and having them practice it—meaning speaking of the two kinds of emptiness, using the analogy of neither male nor female to reveal the emptiness of persons, and the analogy of neither arising nor ceasing to reveal the emptiness of dharmas; 6. from "If you are able to…" onward, exhorting them to cultivate and achieve the benefit. As for the term "seal of non-reliance": once one awakens to non-arising, subject and object both vanish, freely detached with nothing to rely upon, hence called "non-reliance." Using this wisdom seal to stamp and determine all dharmas, neither gathering nor grasping, letting the mind be naturally at ease, it is therefore called a samādhi.

In the fifth part, on approaching the Buddha in accordance with the exhortation, there are five sections: 1. making offerings but not meeting [the Buddha]; 2. from "At that time, there was…" onward, hearing where he is; 3. from "At that time, the devas…" onward, seeing his descending birth; 4. from "The multitude of devaputras…" onward, giving rise to the mind to go; 5. from "At that time, a voice came forth from the celestial drum and told them…" onward, teaching the etiquette for seeing the Buddha. Therein are two: first, teaching them to understand rebirth, causing them to abandon crooked views; second, teaching them to generate the mind [of bodhi] and repent their faults, ensuring that they will definitely see him. First: because earlier they did not meet him and later saw his descending birth, unable to leave existence and non-existence, their sentiments retaining here and there, the essence and function are shown to reveal manifesting birth without arising. In the text, there are the doctrine, the analogy, and the application. In the doctrine, it first admonishes their crooked views; second, from "merely by means of…" onward, shows their right view, making it known that the Buddha is born through transformation, not through death and rebirth. Second, from "Devaputras, just as I…" onward, is the analogy. Third, from "The bodhisattva…" onward, is the application. Therein, it first explains that the dharmakāya is non-arising, pervasive yet impossible to see; next, from "yet able to…" onward, responds everywhere by not failing to arise—that is, he is present everywhere; if there is a spiritual resonance, he is seen right here, so why would one need to go down to Jambudvīpa? From "free from conceptual discrimination…" onward, it reveals the virtue of responsive birth, wiping away their various views: he is born through non-discriminative wisdom, not by choosing a place of birth; though residing in a royal palace, he is free of arrogance; surrounded by all the devas, he has no defiled attachment.

Second, from "Devaputras, you should generate…" onward, teaching them to generate the mind [of bodhi] and repent their faults, has three parts: first, indicating the instruction to repent; next, inquiring into its method; finally, providing the correct instruction in accordance with the Dharma. Now, if one wishes to repent of faults, one must understand the ten minds that accord with and reverse [saṃsāra]: first, one must understand the ten minds that accord with saṃsāra as that which is to be cured: 1. falsely calculating a person and a self, giving rise to the view of self; 2. internally possessing afflictions and externally encountering bad conditions, the mind of self flourishes; 3. with both internal and external complete, extinguishing wholesome thoughts and actions, taking no delight in others' good; 4. giving rein to the three karmas, leaving no evil undone; 5. though the deeds may not be widespread, the evil mind permeates everywhere; 6. the evil mind continues uninterrupted day and night; 7. concealing and hiding faults, not wishing others to know; 8. arrogant and refractory, not fearing the evil destinies; 9. shameless and unremorseful, fearing neither ordinary people nor sages; 10. repudiating cause and effect, becoming an icchantika. Next, one arouses the ten minds that reverse saṃsāra, overturning and destroying them from the rear: 1. clearly believing in cause and effect; 2. feeling shame and reproaching oneself; 3. fearing the evil destinies; 4. not concealing flaws; 5. cutting off the continuous mind; 6. giving rise to bodhicitta; 7. cultivating merit to make up for faults; 8. rejoicing in others' goodness; 9. recollecting the Buddhas of the ten directions; 10. contemplating the emptiness of the nature of sin.

Now, these three sections of the text possess all of them, but the order is different: formerly it was in the order of generating the minds, while here it is spoken in terms of superior and inferior. Now, in the first part, indicating the instruction, the text has four sections to cure their six faults: 1. Generating bodhicitta as the basis of repentance: because this is the root of practice and gathers all virtues, it is explained first. This reverses the former evil mind permeating everywhere, deceiving oneself and harming others; now, compassion covers the dharmadhātu, broadly benefiting sentient beings. 2. From "purifying…" onward, causing the three karmas to be purified, as the substance capable of repentance. Purifying one's intention is the cessation practice of the mind. Abiding in good deportment applies to both cessation and action, meaning one should confess without concealing flaws, and cut off the continuous mind. This reverses the previous numbers six and seven. 3. From "repenting and eliminating all…" onward, causing them to repent the four hindrances, which are the wrongs to be extinguished, namely affliction, karma, and suffering. The two hindrances of karma and retribution are differentiated according to cause and effect; once retributive hindrances are repented, one fears the evil destinies, reversing fearlessness. Because the devaputras had newly arrived from there, it is not explained at length. Among afflictions, sharp and dull are divided into two: wrong views cut off roots of goodness, being the most fearsome, so the hindrance of views is explained separately. Furthermore, obstructing that which is to be known is also a hindrance of views. The rest is as explained elsewhere. 4. From "to the exhaustion of the Dharma…" onward, moving the mind pervasively so that nothing is left unexhausted. Since in the past errors were aroused across all realms, now repenting past wrongs, one pervasively directs the three karmas across all realms of sentient beings, confessing and repenting before each and every Buddha and before sentient beings. Since one repents facing all humans, devas, ordinary beings, and sages, one feels shame and reproaches oneself, reversing shamelessness and lack of remorse. Because the mind pervasively directs, it causes the body and speech to be pervasive; bowing with the head, together with the body as a whole, the five wheels touch the ground. When it says "pervasive" here, through what is it pervasive? Therefore, it next speaks of the pervasive goodness of the three karmas; this is cultivating merit to make up for faults, reversing the indulgence of the three karmas.

Second, from "At that time, the devaputras…" onward, inquiring into the method. The above was still brief, and the remaining meaning was not fully exhausted, so it is subsequently inquired into. Third, from "At that time, the celestial drum…" onward, correct instruction in accordance with the Dharma. It correctly teaches contemplating the emptiness of the nature of sin, while also revealing the false calculation of self and others, repudiating cause and effect, and externally encountering evil conditions. The text is divided into two: first, clarifying the cause of producing the voice; second, from "Devaputras…" onward, directly speaking the instruction. Therein, it is divided into five: 1. contemplating the emptiness of karma separately; 2. contemplating the four hindrances generally; 3. contemplating the affliction of views separately; 4. contemplating retribution in relation to karma; 5. a general conclusion on the benefits of repentance.

As for the first: karma is the cause of retribution, the foremost of the three hindrances. Having no prior substance coming from the ten directions directly reveals the meaning of emptiness. Arising merely from delusion explains the reason for emptiness. Because the ocean of karmic hindrances arises from false conceptualization, it lacks self-nature. Causing this empty wisdom to accord with the mind, one will be free from doubt. One who can know thus is called a bodhisattva. Second, from "Devaputras, just as I, the celestial drum…" onward, generally contemplating the four hindrances, which is the analogy of the celestial drum preaching the Dharma without preaching, illustrating conventional existence and ultimate non-existence. In the analogy, it first brings up that which is to be cured, namely the two hindrances of karma and retribution; next, speaking of practice and so forth, these five are that which can cure, namely practicing good, stopping evil, rejoicing in others, bringing peace to others, and abiding in samādhi. Next, from "All Buddhas…" onward, is the application. Therein, it first speaks of existence in accordance with convention. Mentioning "I" and "mine" is the hindrance of views. Speaking of greed, anger, and delusion is the affliction hindrance. Next, from "yet in reality…" onward, in the ultimate truth there is genuinely nothing. In the two texts on existence and non-existence, the three hindrances are elliptically indicated. Since there is no "mine," it overturns and destroys the first false calculation of a person and self. Third, from "Just as my voice…" onward, separately destroying the affliction of views. Because the affliction of views is profound and dangerous, it is destroyed extensively. The text has three analogies: 1. The analogy of the drum having no arising or ceasing and following hearing, which illustrates that although karma has no arising, according to cultivation it incurs retribution. That is, previously contemplating the emptiness of karma was to discard attachment to existence; if one considers it empty, the Buddhas would not teach. Now, showing that it is not nihilistic non-existence, it overturns and destroys the repudiation of cause and effect. 2. The analogy of the voice having no coming and going, which illustrates returning to the middle way. Definite existence is eternalism; definite non-existence is annihilationism; both together also make a duality; therefore, it refutes both views to show freedom from annihilationism and eternalism. In the text, the analogy comes first; from "Devaputras, if there is…" onward is the application. If there is something that can come, it is eternalism; if it goes and does not come, it is annihilationism; therefore, although empty, it is not annihilated; although existent, it is not eternal. 3. The analogy of the drum sound following the mind, which illustrates that the Buddha is seen because of the mind, discarding their rigid attachment outside the mind. It causes the repentant master to truly recollect the Buddhas of the ten directions, overturning and destroying the external encounter with evil conditions. Fourth, from "Just as a crystal…" onward, contemplating retribution in relation to karma. The text has two analogies: 1. The analogy of the mirror image's substantial unreality, illustrating that although existent, it is non-existent. That is, the mirror image appears based on the mirror; the image does not come or go; retribution arises from karma, so how could there be coming or going? 2. The analogy of the illusionist deceiving the eyes, illustrating that karma incurs retribution—although non-existent, it exists; furthermore, karma is also like an illusion, and an illusion is neither existent nor non-existent, which is the middle way itself. Fifth, from "If thus…" onward, the general conclusion on the benefits of repentance may be understood.

Sixth, the benefit of seeing and hearing becoming deeper. Therein are two: first, clarifying the benefit for the rest of the assembly, because the voice was heard everywhere through the power of samādhi; next, from "At that time…" onward, directly distinguishing the benefit for those of suitable capacity. Therein are two: first, a single layer of benefit; next, from "those clouds of incense…" onward, cascading benefits. In the former, there are also two: first, obtaining the benefit of the Dharma; next, from "because of sentient beings…" onward, the benefit of seeing the Buddha. As for the first: the word "because" appears everywhere, the meaning resembling a recapitulation of the preceding as the cause, with seeing the Buddha as the benefit. But previously there was no place where the ten stages and so forth were obtained; what would it be recapitulating? Hence, the Jin translation has no word "because." It should say: hearing the preaching of Samantabhadra's vast pariṇāmanā, they immediately obtained the ten stages and attained the samādhi of the adornment of all powers. The upper phrase obtains the stage; the lower phrase completes the practice, because partially obtaining the ten powers serves as adornment. Second, clarifying the benefit of seeing the Buddha, which has three parts: 1. clarifying the cause of seeing; 2. from "instantly saw…" onward, directly clarifying seeing the Buddha; 3. from "at that time…" onward, raising offerings with a reverent mind. Saying "holding above" means that having previously carried flowers to approach the Buddha, they had not yet scattered them. The pores emitting flowers is because they had already attained the station. Flowers being first, they are briefly mentioned. Among what was carried above were incense canopies and so on, so below, seeing the incense and seeing the canopies both become benefits.

Second, the cascading benefits, in which are two parts: 1. the benefit of smelling the incense; 2. the benefit of seeing the canopy, both accomplished based on the prior offerings. As for the first, there are the doctrine, the analogy, and the application. In the doctrine, due to liberation from hindrances and attaining the bliss of liberation, it is compared to the fourth dhyāna being free of the eight calamities and perils. From "If there are…" onward is the application: through extinguishing hindrances, one attains pure roots of goodness, which is the mark of benefit. In the text, it first shows that which is extinguished, namely eighty-four thousand [afflictions]. In ancient times there were two explanations. The first says: the root afflictions of sentient beings are ten; each affliction's power also has ten, making one hundred, which should be calculated as nine grades. Now, only the superior grade being heavy, it is divided into three grades; the middle and lower being light, each makes one grade, totaling five hundred. Furthermore, arising toward internal and external sense objects—namely one's own five sense objects as internal, and others' five sense objects as external—each of the five hundred makes five thousand. Confused specifically about the four noble truths, it makes twenty thousand. Combined with the original one thousand, there are twenty-one thousand. Multiplying equally by the three poisons, it makes eighty-four thousand. The sūtra text provides this naturally. The second says: taking the ten evils as the root, mutually producing each other, each having ten, it makes one hundred. Confused about one's own and others' five sense objects, it makes one thousand. Directly confused about the Dharma gates of the ten truths—meaning the four truths, three truths, two truths, one truth, or confused about speech becoming truth and so on as the ten truths, or confused about the ten virtues—it makes ten thousand. However, confusion about the emptiness and existence of the ten truths being different, it is divided into twenty thousand; or confusion about the two truths of the ten virtues is also divided into twenty thousand. Combined with the original one thousand. The rest is as analyzed in the sūtra. Both are reasonable, so one may accept or reject as one pleases. There are other differing explanations, such as in the *Bhadrakalpika-sūtra*, which are not the intention of the present sūtra. Next, from "completely knowing…" onward is that which is able to extinguish: knowing that afflictions are originally unreal, they naturally do not arise. The Jin translation says: "All these afflictions are entirely eliminated." Because they are eliminated, there is purity; when afflictions vanish, wisdom manifests, which is the accomplishment of the roots of goodness of unobstructed, radiant light. The mention of "clouds of incense banners" refers to the roots of goodness of the ninth stage, which will be explained below.

Second, from "If there are sentient beings who see its canopy…" onward, clarifies the benefit of seeing the canopy. Therein are two: first, directly clarifying the attainment of the benefit; second, from "Sons of the Buddha, when a bodhisattva abides in this…" onward, clarifying the cascading benefit of gathering and transforming. First, according to the Jin translation: "Planting the roots of goodness planted by as many wheel-turning sage kings as the sands of the Ganges, namely the wheel-turning king of the pure white jewel net, and so on." This means many wheel-turning kings, not the multiple virtues of a single wheel-turning king. The Sanskrit text is also like this. And mentioning "pure gold net": according to the first fascicle of the *Yingluo jing*, the golden wheel belongs to the ten pariṇāmanās; from the first stage onward, they are all lapis lazuli wheels, with the increase of precious gems marking the distinction. Thus we know that the old translation's "jewel net" is superior to "gold net." Therefore, that sūtra states: "At the Joyful Stage, a wheel of marks made of the seven jewels and a hundred-jewel necklace. Ten thousand sons of the four heavenly kings serve as retinue, and a hundred dharmakāyas manifest in a hundred Buddha lands to transform all under heaven in the ten directions." Thereafter, the limits of transformation are omitted. The number of jewels increases one by one up to the thirteenth-jewel wheel of marks on the seventh stage; the eighth stage simply says the great responsive jewel wheel of marks; the ninth stage says the white cloud jewel wheel of marks; the tenth stage says the wheel of marks of a million supernatural powers, jewel light, necklaces, and fearless wish-fulfilling gems. If according to the Jin translation, the phrase "white and pure" refers to the ninth stage, namely the aforementioned radiant light of sovereign ease of the incense banner clouds. If so, that is merely what it is equal to, so "gold net" is not mistaken. If taking the tenth stage as pure, the gold net corresponds precisely to the tenth stage, taking the fearless jewel as the meaning of purity. Furthermore, the extent of gathering and transforming is the same as the retributive fruit gathered on the tenth stage above, so proving the tenth stage is clear. Therefore, below, when this king emits light, those who encounter it also ascend to the tenth stage. Mentioning "one Ganges' sands" means that comparing the extent of transformation by this tenth stage to those from the ninth stage downward to the copper wheel of the ten abodes, it is like the sands of the Ganges. Hence, the Jin translation says "wheel-turning kings of the jewel net, and so on," "and so on" including those before.

Second, the cascading benefit of gathering and transforming has two parts: first, clarifying the benefit of attaining the stage; second, from "Sons of the Buddha, just as one attaining the first dhyāna…" onward, the benefit of perfecting virtues. First, there are the doctrine, the analogy, and the application. In the doctrine, it directly clarifies the extent of gathering and transforming, already explained as before. In the analogy, first, transforming without interruption illustrates teaching and transforming sentient beings in the doctrine above; later, if someone hears his name, they will definitely be born in his country, illustrating in the application below encountering this light and attaining the station of the tenth stage. In the application below, the first line generally applies it: according to the Jin translation, below "was also like this," the phrase "emitting the radiant light of sovereign ease of the mandārava" is missing; in the present sūtra, it is reflected elliptically in the later application of the analogy. If it simply said "attaining encounter with this light," when there was no place above where light was emitted, what would be encountered? Stating "attaining the tenth stage": in this chapter there are three tiers in total where the tenth stage is attained, hence called "cascading benefits": 1. the devaputras hearing the drum preaching the Dharma attain the tenth stage; 2. from the pores of these devaputras emerge flower canopy clouds, and those who see them attain the rank of wheel-turning king, which is the tenth stage; 3. the wheel-turning king emits light, and those who encounter it also attain the tenth stage. These three stations are all equal, simultaneously accomplished, each numbering as many as dust motes in various categories, all being the power of one ray of light from a single secondary mark. The remaining lights, secondary marks, and so on, are all the more difficult to explain. Saying "by the power of the roots of goodness cultivated formerly" reveals the cause of sudden benefit: because of hearing the universal Dharma, they cultivated universal goodness.

In the second part, on the benefit of perfecting virtues, first is the analogy, and from "bodhisattvas…" onward is the application. The meaning of the analogy says: cultivating and attaining the form realm's concentration in the desire realm, seeing the realms of the form realm with desire-realm eyes, illustrates the bodhisattva suddenly realizing, seeing the realm of the tenth stage without shedding the ordinary body, due to the power of the Dharma. This being so, that three asaṃkhyeyas can be reached in a single thought clarifies that the one contains all; that dust-mote kalpas cannot exhaust a single stage clarifies that all contains the one. Such freedom of speed and slowness is unique to this complete teaching, not other traditions. In the application, first it directly clarifies obtaining the benefit; next, from "Sons of the Buddha, suppose…" onward, reveals the extent of the realm. First: saying "attaining the tenth stage of a bodhisattva" is still recapitulating the preceding application; because virtues are perfected in reliance on the stage, it is repeated. Otherwise, it would imply emitting light twice, each obtaining the tenth stage. Saying "attaining such pure fleshly eyes" means that the ten eyes of the aforementioned virtues are all accomplished in reliance on the ordinary body's fleshly eyes, and are thus concluded accordingly. Next, revealing the extent of the realm reveals the vastness of the realm of the fleshly eye. If the fleshly eye is still like this, the remaining eyes are mysterious, profound, and ineffable. In the text are three parts: first, hypothesizing an analogy to reveal the vastness of the realm; next, directly clarifying the ability to see; finally, concluding that the virtues have an origin. First, it is divided into three: 1. clarifying one tier of vastness; 2. from "Ratnahasta, what do you think…" onward, revealing vastness through question and answer; 3. from "Ratnahasta, suppose again…" onward, re-accumulating the previous numbers to reveal vastness further. Second, from "all such…" onward directly clarifies the ability to see: first, seeing the dust motes of the aforementioned vast lands, which is already transcendent for a fleshly eye to see, how much more so in a single thought; next, from "also seeing…" onward, clarifies seeing many Buddhas; finally, from "like a crystal…" onward, clarifies the manner of seeing, because it is mindless and free from coming and going. Third, from "Ratnahasta, such…" onward, concludes that the virtues have an origin, attributing them to the wheel-turning king's goodness. The differentiated causes and effects are concluded. At the end of this chapter, the translation of the incoming sūtra was incomplete.

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大方廣佛華嚴經疏 — Classical Chinese