大方廣佛華嚴經疏 49

English (machine translation) 49

Language: English

49.1

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

49.2

Chapter Thirty-Seven: The Appearance of the Tathāgata (Entering the fiftieth fascicle of the sūtra from here below)

First, as for the intention of its occurrence: the previous chapter explained the cause that accords with the fruition; this chapter distinguishes the fruition that conforms to the cause. Although their essence is equal, they do not disrupt the two marks; the semantic sequence is necessarily cause first and fruition after. It is also to answer the thought of appearance raised in the earlier "Inconceivable Chapter", and to answer the question on practice raised at the second assembly. The reconciliation and explanation are as before.

49.4

Second, explaining the name: "Tathāgata" refers to the person who possesses the dharmas, which is the common designation for the three bodies and ten bodies. "Appearance" is the dharma that relies upon the person, being the general name for the fruition functions and transformation functions. Although "Tathāgata" was seen in the preceding text, because it is paired with "appearance", we re-distinguish that all ten bodies possess appearance, and provisionally make this clear relying upon the three bodies. However, "coming" (tathā-āgata) is itself appearance; yet to distinguish person and dharma so that the explanation is clear, we explain it again. If relying upon the dharmakāya Tathāgata: it is the meaning of the suchness of all dharmas, which constantly appears in accord with the noumenon, hence called "appearance"; thus the text says, "universally appearing in all, yet with nothing that appears", and also says, "its essence is equal, without increase or decrease", and so on. If relying upon the saṃbhogakāya: having mounted the path of true suchness, he comes to realize sambodhi, hence called "Tathāgata"; the fundamental virtues of his nature are manifested all at once, hence called "appearance"; thus the text says, "when the Tathāgata realizes sambodhi, he has no doubts regarding any meaning, and universally sees all sentient beings realize sambodhi", and so on. If relying upon the nirmāṇakāya: he mounts the vehicle of sarvajña to come and transform sentient beings, hence called "Tathāgata"; then the great functions responding to capacities appear all at once. The text says, "by the power of fundamental vows, he manifests the buddha-body, causing them to see the great divine transformations of the Tathāgata", and also says, "in accordance with their abilities and in accordance with their powers, beneath the bodhi tree, he realizes sambodhi with manifold bodies", and so on. Now, as for the newly enlightened Buddha and the Buddha of old realization, they have never had two different essences. For the newly realized and the Buddha of old, the dharmakāya and saṃbhogakāya seem distinct, yet there is none that does not respond in due season; therefore, identical with the true, it responds, and because the response arises in accord with nature, identical with the response, it is true. The three buddhas are in perfect interpenetration and the ten bodies are unobstructed; therefore, delineating the responsive manifestation directly reveals true accomplishment. For this reason, the Jin translation named it "Arising of Nature" (xingqi); although the word "nature" was added by interpretation, it does not violate the universal principle. Because although the response follows conditions, it does not contravene the nature; because there is nothing that does not flow forth from this dharmadhātu; because when purity overcomes defilement, the nature is directly aroused; and because if separated from conditions, the nature cannot be spoken of. Below, Xingqi Bodhisattva is added to represent what is spoken, because although delusion is identical with the true, it does not conform to the nature. Now, because the meaning of "arising" is richly inclusive, this version simply says "appearance", because it is an appearance that proceeds from nature, proceeds from cause, proceeds from truth, and proceeds from resonance. If one only delineated the appearance of the response body, one would not only lose the previous two meanings, but it would also be insufficient to reveal the profound; how could it harmonize the disparate fruitions previously mentioned? If one takes "coming" to mean "appearing", then the Tathāgata is itself the appearance, which is a karmadhāraya compound. If one separates person and dharma, all three are the appearance of the Tathāgata, distinguishing it from other appearances.

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Third, the central theme and purpose: equal appearance is the theme, and harmonizing disparate fruitions is the purpose.

49.6

Fourth, directly explaining the text. The text has seven parts: (1) the part on empowerment; (2) the fundamental part; (3) the part on requesting; (4) the part on exposition; (5) the part on revealing the name and reception/retention; (6) the part on verifying signs and verification; (7) the part summarizing in verses. In the first part, there are two: first, the ray of light from the ūrṇā empowers the requester; second, the light from the mouth empowers the speaker. In the former, there are three: first, the light; second, the empowerment; third, the benefit. Within the light, there are ten aspects, divided into three: 1. The place where the light emerges. Between the brows represents the realization of the middle way, free from the two extremes of existence and non-existence, and represents the path of non-abiding, free from the two extremes of true and responsive. The white ūrṇā hair represents that the nature being manifested is undefiled, and is the source of all teachings capable of explaining the appearance. 2. From "emanated a great..." onward, it explains the name and essence of the light, in accord with what is taught. 3. From "immeasurable..." onward, eight sections are all the activities of the light: first, the retinue light, which is the causal activity, because it generally gathers all dharmas as arising from this; 4. from "that light..." onward, the activity of extension; 5. from "manifesting..." onward, the activity of reverence; 6. from "awakening..." onward, the activity of awakening; 7. from "eliminating..." onward, the activity of cessation; 8. from "outshining..." onward, the activity of subjugation; 9. from "displaying..." onward, the activity of manifestation; 10. from "doing this..." onward, the activity of retraction. Second, from "entered the Tathāgata..." onward, directly explains the aspect of empowerment. The reason this bodhisattva is empowered is because it corresponds to what the name signifies. "Nature" has two meanings: first, the meaning of lineage/gotra, because it is that from which the cause arises; second, the meaning of dharmatā, because whether true or responsive, both are born from this. There is also an explanation stating: this Mañjuśrī (Wondrous Virtue) is precisely Mañjuśrī speaking this Dharma gate with the added title of Xingqi (Arising of Nature). This explanation does not contradict the great principle, because Mañjuśrī's great wisdom is the revealer and Samantabhadra's dharmadhātu is what is revealed, mutually accomplishing the appearance of Vairocana; it also means that because understanding and practice are perfected, the Buddha appears. Entering through the crown of the head is the mark of adhiṣṭhāna empowerment, because only the culmination of wondrous wisdom can reveal it. Third, from "at that time, this bodhimanda..." onward, the benefit of empowerment, within which are two: first, the great assembly rejoices together, knowing that the Dharma is about to be bestowed; second, from "at that time..." onward, Wondrous Virtue receives the intention, knowing that he is being commanded to seek the speaker. Therein are two: first, prose, rendering homage with body and mind—ji means kneeling; second, verses of praise and request. The ten verses are divided into two: the first five praise, and the latter five request. In the former, the first one is a general praise expressing reverence; the remaining four are specific praises. Within the light emission, there are praises of cause, praises of fruition, praises of function, etc., all of which are evident from the text. In the latter five: the first one narrates one's own attainment of benefit, which is the reception of the intention; the next verse receives the assembly's intention and requests; the next verse praises the assembly as capable of hearing; the next verse narrates the Buddha commanding the request; the final verse directly seeks the speaker. Having already understood the Buddha's intention, he does not request the Buddha [himself to speak]. Second, the light from the mouth empowering the speaker shows the one being requested. In the text there are three: first, the light; second, the empowerment; third, the benefit. In the first, there are also ten: 1. the place of emergence. Emanating from the mouth represents the transmission and dissemination of the path of teaching; 2. the radiance, causing him to attain unobstructed eloquence, without fear of the great assembly or the profound principle. The remainder are as distinguished before. Second, in the empowerment from "entered Samantabhadra..." onward, entering the mouth is because the teaching is transmitted by mouth, just as spoken by the Buddha. Empowering Samantabhadra is because this is the fruition of Samantabhadra's practice, and the verified dharmadhātu is revealed through the noumenon. Third, in explaining the benefit from "when that light entered..." onward, only the Tathāgata is excluded, distinguishing master from disciple.

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Second, the fundamental part from "at that time..." onward. Within this, there are three: first, inquiring by citing events; next, answering by citing precedents—the answer is precisely the fundamental part; afterwards, from "having spoken these words..." onward, manifesting auspicious signs to verify and accomplish, showing that the exposition is rare and marvelous, for having merely heard its name there are already omens. The great earth shaking is because the great Dharma is about to be revealed and great delusions are about to be overturned. The emission of the light of asking the Dharma secretly empowers with wisdom to assist in launching the request.

49.8

Third, from 'At that time, Xingqi [Bodhisattva]' onwards is the section of the request, which contains prose and verses. In the former [prose] there are four [parts]: first, a general bringing forward of the Dharma to request [its teaching]; second, from 'Sons of the Buddha, all these...' onwards, praising the assembly as fit to listen; third, from 'Son of the Buddha, you have already...' onwards, praising the speaker as endowed with virtues; fourth, from 'Splendid!' onwards, setting forth the topics to request [their teaching] individually. The first two are self-evident. In the third, ten matters are praised individually: 1. Having made offerings to many Buddhas, [meaning that] he must have previously heard [the Dharma]; 2. Having accomplished wondrous practices, [meaning that] he has already cultivated them in the past; 3. Being sovereign in concentration, [meaning that] he has a support; 4. Having personally realized and entered [into it]; 5. Knowing the path of teaching; 6. Removing others' doubts; 7. Being empowered by superior power; 8. Scrutinizing faculties and capacities; 9. Being able to explain accordingly; 10. Following wisdom to reach the other shore, [meaning that] his grasping of the purport is profound. From 'Possessing such...' onwards is the general conclusion: since he possesses the virtues of an expositor, he is fittingly suited to speak. In the fourth [part], setting forth the topics to request [their teaching] individually, the opening phrase praises as 'splendid', connecting with the preceding three sections; thereafter, ten matters are enumerated to reveal their inexhaustibility. 1. The Dharma of the Tathāgata's manifestation: this is the general characteristic, generally gathering multiple conditions to accomplish the Dharma of manifestation, 'Dharma' containing [the sense of] upholding a standard. The remaining nine are particular: the first three are the secrets of the three karmas; the fourth, the object, is that which is conditioned by wisdom, and is also the circumscribed realm; the fifth, practicing in reliance upon the object, pervasive across both cause and result; the sixth, accomplishing the path of bodhi; the seventh, having accomplished it, inevitably turning the wheel of the Dharma; the eighth, having responded, inevitably manifesting nirvāṇa; the ninth, whether abiding or passing away, seeing and hearing [him] both bring benefit. Fully possessing these nine matters encompasses the beginning and end of a single teaching era. Some say: the first one is the Dharma that is relied upon, and the remaining nine are the virtues that rely upon it. There is indeed this principle as well. From 'Such...' onwards is the concluding request. Second, from 'At that time' onwards are the requests in verse. The ten verses are divided into three: the first one praises virtues and presents the request, versifying the third preceding section; the next four bring forward the Dharma to request it individually, versifying the fourth preceding section; third, there are five verses praising virtues and exhorting the request, versifying all of the latter three sections. Therein, the first verse generally praises and requests; the next two verses urge the method of exposition: because the Dharma is profound and difficult to grasp, they request an exposition of causes and metaphors; the next verse and a half praises the assembly as fit to listen; the final half-verse concludes the request. That which is spoken [with a] pure mind reveals that the exposition is without fault, fully expounding the words and meanings completely.

49.9

Part Four: The section of explanation. This broadly divides into two: first, individually answering the ten questions; and second, from "Disciples of the Buddha, the Tathāgata, through all similes..." onwards, summarizing to conclude the response. Now, in the first [part], the ten sections answer the preceding ten questions, each possessing prose, verses, and similes, with each fully having ten [points]. Now, the first answers the Dharma of the appearance. In the prose there are two: first, setting forth the address and praising its profundity; second, from "that is to say..." onwards, individually revealing [it] in accordance with the meaning. In this there are three: first, stating the Dharma [as] profound and vast, repaying the preceding causes and conditions; second, from "Disciples of the Buddha, just as..." onwards, clarifying its profundity and vastness through similes, doubly repaying both cause and simile; and finally, from "Disciples of the Buddha, arriving at knowing the Tathāgata's appearance..." onwards, concluding to establish the benefit, summarizing the ten similes above. In the first there are three parts, namely setting forth, explaining, and concluding. Now, in the first, it generally sets forth many causes to accomplish the fruit of the appearance. Second, from "Why is this?" onwards is the explanation, in which there are two: first, querying to generally explain; and second, from "What are..." onwards, querying the number to individually clarify. Now in the first, it first retroactively explains the conditions, regarding the phenomenal conditions that are able to accomplish [it], which are the very causal essence of what is accomplished. Later, from "through ten..." onwards is the direct explanation: the earlier mention of "immeasurable" was a general characteristic; now it clarifies that there are ten immeasurables to reveal inexhaustibility, whereas in truth and reality there are immeasurables numbering hundreds of thousands of asaṃkhyeyas. These ten immeasurables all pervade the ten similes. Regarding "hundreds of thousands," the ancients said: taking the ten immeasurables to enter into them, the ten similes make one hundred; and using the ten sentences in the final summary, each and every one concludes the preceding hundred gates to make one thousand; and within them there are further distinct meanings, only then accomplishing the immeasurable. Now, as the ten listed below all state "immeasurable" in every single gate, there is no waiting for them to mutually enter. Thus we know that the words "hundreds of thousands" are merely a general designation for numbers. In the second, querying the number to individually clarify: first, initially giving rise to the great mind, vowing to look forward to the appearance. What is the characteristic of this mind? Second, clarifying the supreme aspiration to seek above; third, clarifying the loving-kindness and compassion to transform below; fourth, practicing to continue the vows—what is this practice? Fifth, clarifying that it does not go beyond merit and wisdom; sixth, individually revealing the adornment of merit; seventh, individually clarifying the adornment of wisdom; eighth, purifying the preceding meritorious qualities; ninth, adorning the preceding wisdom, namely the path of expedient means, the path of teaching, the path of realization, the path of non-abiding, the proper path aiding penetration, the single path, the two paths, and so forth, because all are adorned; tenth, thoroughly investigating the source of phenomena through the real wisdom. Third, in the conclusion from "Disciples of the Buddha, thus..." onwards: since these are all the past accumulation of causes and the perfection of many dharmas, causing the fruits of the two benefits to appear simultaneously, the word "appearance" applies both to the true and to the responsive. In the second, clarifying profundity and vastness through similes: each of the ten similes has three [parts], namely the simile, the application, and the conclusion. The simile repays the metaphor; the application repays the causes and conditions; hence the text states, "It is not through a single condition or a single matter that the appearance is obtained." Furthermore, the earlier explanation of Dharma mostly concerned past causes, while the application text here mostly concerns present conditions. Among the ten: first, the simile of the construction of the great trichiliocosm. This simile is the general [one], generally comparing the multitude of conditions to accomplish the appearance; hence it says "through immeasurable conditions," etc. Below, the clouds and rain spoken of are all poured down by this. In the first simile there are four: 1. generally discerning the many conditions; 2. individually revealing the characteristics of the conditions; 3. revealing their arising driven by causes; 4. concluding the accomplishment of nature and characteristics. Now in the first, there is first the negative and then the positive. "Conditions" are causal conditions, such as the karma of sentient beings, the winds, and rains, etc. "Matters" are phenomenal characteristics, such as the supported water, palaces, etc. Second, in individually revealing from "that is to say..." onwards, first the clouds and rain pour down from above, and later the wind-wheels support from below. First, that which is able to support: if there were no such wheels, the rain would have no place to remain; second, if the water did not decrease, it would obstruct the raising of heavenly palaces; third, although the water has decreased, it relies on this for establishment, meaning that with each tier the water decreases, one level of heaven arises, like rapid currents congealing layer upon layer of ice in severe winter; fourth, although the general places have arisen, they lack distinct adornments, so the fourth is required. Third, from "All these are due to..." onwards, revealing the arising from those causes: it means the clouds above, etc., are driven briefly by two causes: 1. the external dominant karma of sentient beings. Regarding "shared karma," it means many sentient beings should be born in this realm, and their shared karma transforms identically. In this there are four propositions, namely shared within shared, etc. 2. The roots of goodness of bodhisattvas. This has two senses: first, regarding dwelling together, meaning bodhisattvas prior to the stages; second, regarding being able to transform, meaning according with the sentient beings—in whatever land one ought to generate the bodhisattva roots, etc., one cultivates those causes to take that land; hence where there are classes of sentient beings, those are the bodhisattvas' Buddha-lands. From "causing them within it..." onwards, revealing the fruit of enjoyment: it means the vessel world is formed first, and sentient beings arise later to dwell in dependence upon it, as analyzed in the Kośa, the Vibhāṣā, and so on. "Each according to their suitability" means sentient beings of the aquatic realm obtain the enjoyment of water, etc. Furthermore, the palaces of humans and rākṣasas do not obstruct each other; bodhisattvas and sentient beings dwell together in pure and defiled [realms]. Fourth, in concluding the accomplishment of nature and characteristics from "Disciples of the Buddha, thus..." onwards: first it concludes the preceding and introduces the subsequent; later, from "such is the dharmatā..." onwards is the main conclusion. This phrase is the general [one]; the words "such is the dharmatā" apply both to nature and to characteristics. From "there is no arising..." onwards, it individually reveals the emptiness of nature, and also refutes false imputations. It means it is not produced from primordial nature (pradhāna), atoms, or the like; it is not created by an autonomous Sovereign (Īśvara), Brahmā, or the like; and there is no ātman that is able to know. The above three reveal the emptiness of the active agent. "There is no accomplishment" reveals the emptiness of that which is created. Although both the agent and the object are empty, this does not obstruct the existence of characteristics; hence it says "and yet it achieves accomplishment." Such non-obstruction is "such is the dharmatā." Next, in the application, it briefly omits applying the third [part], "revealing the causes thereof," because the two similes immediately below will separately apply to it. In applying the four wheels, the first three are the causes, and the last is the full fruit of the two benefits, for when the causes are complete and the fruit is full, the Buddha appears. That within this one chapter the primary [retribution] is mostly illustrated by the dependent [retribution] is not only because the categories of meaning are similar, but in reality the external is transformed from the internal, and therefore the external vessel completely resembles the internal. Thus it was said above that it is "raised by the roots of goodness of bodhisattvas, produced by the shared karma of sentient beings," etc., which has already been briefly disclosed in the "Padmagarbha Chapter." Second, the simile of the vast downpour over the great trichiliocosm: these clouds and rain are the raising of clouds and lowering of rain in the previous simile, directly comparing to the Dharma-gate of appearance, which is vast, difficult to know, and pervades the ten directions. Regarding "the power of continuity of mind": if regarding faith and acceptance, only those of perfect capacity, whose firm seeds continue, are able to receive the profound purport. If regarding receiving fully, then from the eighth stage and above, obtaining the power of inexhaustible dhāraṇī, only then can one accept and uphold it, up to the tenth stage, when one finally receives the Tathāgata's rain of clouds preaching the Dharma; hence the text says "except for great bodhisattvas." Due to the first meaning, it merely excludes the two vehicles. Third, the simile of clouds and rain coming from nowhere: the roots of goodness of bodhisattvas, like the shared karma of sentient beings, induce that appearance; the Dharma-clouds and Dharma-rain manifest through the stimulus of capacity. It is not that there was first a certain location from which they came, nor do they depart when the capacity wanes, nor do they return to a former location; hence their essence is without arising or cessation. Fourth, the simile of the great rain being difficult to know: it compares to profundity, not being an object of the mind. The ancients said: the teaching is vast and the practice is great; the cause is deep and the fruit is distant; hence that the two vehicles do not participate also does not contravene principle. As long as one has the great capacity, even the lords of the world, practicing without subject or object, are able to know it. Fifth, the simile of the great rain's success and destruction: it illustrates the Buddha extinguishing afflictions and accomplishing virtues. In the simile, the first is the time of the destruction of the world; the third is using water to stop water. In the application, the first two extinguish afflictions and accomplish wisdom and merit; the next one extinguishes hindrances and accomplishes wisdom, which is the dual operation of calming and insight. The last one is the expedient wisdom illuminating capacities. Furthermore, without the second, it would be identical to the two vehicles; without the third, it would be identical to non-Buddhists; without the fourth, it would increase ignorance; without the fifth, it would not be the wisdom of all modes. This divides the Dharma-rain in the general [section] above to make distinctions. Sixth, the simile of one rain according with differences: it compares to the Buddha's single flavor according with vessels, and according with vessels applies to the preceding differences. Seventh, the simile of the superior place being formed first: it compares to the Buddha's virtue of first succoring those with superior conditions. In the text, it first directly clarifies; later, from "Disciples of the Buddha, just as..." onwards, it brings it up to resolve doubts. Being formed first is due to the power of karma; difference in Dharma is due to distinct capacities, not contravening the single flavor of the sixth. Eighth, the simile of difference in affairs being due to causes: it compares to the Buddha's virtue of accomplishing the great matter, and is also the simile of differences in virtue being due to wisdom. In the simile there are three parts: first, the lotus flower represents the Buddha. In the general [section], omitting the name "appearance" represents the Buddha's appearance. And regarding it being called "great," according to the third fascicle of the five-fascicle Mahākāruṇika-sūtra, it says there are one thousand petals. "Its light illuminates the ten directions" refers to golden light. Regarding "as many Buddhas as that": there are one thousand flowers, representing one thousand Buddhas. Therefore the kalpa is named "Bhadra" (Worthy), because there are many worthy and good ones. Most of the rest is similar to this. Second, from "Disciples of the Buddha, at that time..." onwards, the place where the wind-wheels arise refers to the powerful remote support, expanding upon the earlier establishment of the wind-wheels. Third, from "Disciples of the Buddha, the great cloud..." onwards, concludes that the causes have their attribution. Second, in the application there are also three: first, applying the simile of the lotus flower representing the Buddha. In this, all roots of goodness and meritorious qualities apply to the great water filling everywhere above. From "emitting..." onwards applies to the birth of the lotus flower, meaning not severing the lineage, just as the flower represents the Buddha. Pervading and illuminating the ten directions applies to the light illuminating the ten directions above. From "and the bodhisattvas..." onwards applies to knowing that the Buddha is about to appear. Second, from "Disciples of the Buddha..." onwards applies to the simile of the place where the wind-wheels arise. These ten lights of wisdom sequentially apply to the preceding: what is accomplished is solely the fruit-virtue, while what is able to accomplish pervades both cause and fruit. Furthermore, what is able to accomplish is the expedient of reality, and what is accomplished is solely differentiated virtues; hence it concludes below saying "are of the same single essence," etc. Third, from "Disciples of the Buddha, the Tathāgata..." onwards applies to concluding that the causes have their attribution. In this there are three: 1. Concluding the cause, which is the wisdom able to accomplish, applying to the water of single flavor above, with the wind-wheels being distinct. This wheel is produced by one tier of water decreasing and one layer of wheel arising, like clarifying water leaves dregs. Now it infers that what is able to accomplish is due to the single flavor of great compassion. 2. From "Disciples of the Buddha, all..." onwards is the fruit, which is the great wisdom that is accomplished. Arising from the single real wisdom in accordance with expedients, it applies to the differences of the wind-wheels above causing the differences of the worlds. 3. From "Disciples of the Buddha, you..." onwards concludes the conditions. That is, due to the differences in sentient beings, it applies to the differences in the roots of goodness of sentient beings above, simultaneously explaining external doubts. In this there are also three: first, bringing up the preceding correct principle. The single flavor of liberation is the water able to accomplish. Water possesses two senses: compassion and liberation; the two texts mutually imply each other. Diverse meritorious qualities pervade both the active and passive wisdoms. Second, sentient beings thinking: bringing up the external doubtful thought. However, the path of stimulus and response briefly has three meanings: 1. mutual accomplishment; 2. mutual deprivation; 3. conditions accomplishing emptiness of nature. Now, sentient beings deprive the cause by means of the condition, purely attributing it to the Buddha's power, losing the meaning of causes and conditions. Third, from "Disciples of the Buddha, this is not..." onwards, the Tathāgata explains it. In this, it first deprives the condition by means of the cause, unequivocally stating "it is not"; next, from "merely by..." onwards, it speaks the correct meaning. The first sentence is the mutual accomplishment of causes and conditions; later, from "yet the Buddha..." onwards has two meanings: first, accomplishing the causes and conditions above: although according with sentient beings, the mind is without conceptual discrimination; second, accomplishing the third meaning: thoroughly realizing the emptiness of nature. Accomplished through conditions, therefore there is no accomplishment; because there is no accomplishment, there is no destruction. Since what is accomplished is already empty, how could there be an active agent able to accomplish and a method of action? Ninth, the simile of the four wheels mutually supporting each other: it illustrates the Buddha's virtue of essence and function supporting each other, and also expands the distinct meaning of establishing the winds. In the simile there are two: first, clarifying that there are four winds able to support: 1. supporting the water at one time, named peaceful abiding; 2. unmoving for a long time, named constant abiding; 3. of equal measure with the kalpa; 4. its essence is firm and dense. Therefore the Kośa states: "Even if there were a great nagnajit who, with a vajra-wheel, wielded force and struck from afar, the vajra would shatter, but the wind-wheel would not be damaged. Its measure is immeasurably broad, and sixteen lakṣas thick." That [text] only mentions one, which differs from this. Second, from "these four..." onwards, the four wheels mutually support each other. According to the Abhidharmakośa-śāstra, immediately above is the water-wheel, eight lakṣas thick. A lakṣa is a hundred thousand (or ten million). Immediately above there is further a golden wheel, three hundred and twenty thousand yojanas thick. However, regarding the world, some say it is accomplished by three wheels, namely wind, water, and gold. Some say five wheels, namely adding space below and adding the great earth above. Now, wishing to accord with the Dharma, they are combined to form four wheels, so that the earth contains gold, gold also being earth. Second, in the application, it first applies the four winds able to support. Some match them with the meaning of the four means of attraction, but that resembles it only slightly; since they are applied to the Tathāgata's appearance, it becomes overly narrow. Now I say: 1. for those who have not yet faithfully entered, broadly gathering them with the four means of attraction and showing them the correct principle; 2. for those who have already faithfully accepted, establishing the Dharma of teaching; 3. for those who have already entered the Dharma, causing them to accomplish practice; 4. for those who have already accomplished practice, causing them to obtain the fruit. Second, from "Disciples of the Buddha..." onwards applies to the four wheels mutually supporting each other: 1. loving-kindness and compassion apply to the earth being able to bear heavily; 2. expedient means apply to the water windingly according with vessels; 3. appearance applies to the wind's power being able to support; 4. non-obstruction applies to space, like space being unobstructed. Therefore the Vimalakīrti says, "Its unobstructed wisdom has no diversity." Although the textual intention merely takes their mutually sequential support, there is no harm in having some resemblance to those matters. If according to the verse, prior to loving-kindness and compassion there are all Buddha-dharmas to illustrate the groves of trees, then there is a fivefold mutual support. Tenth, the simile of benefiting the great trichiliocosm: it illustrates the Buddha's virtue of benefiting the world, individually revealing the general [statement] that all sentient beings each obtain enjoyment according to their suitability. In the application, it sequentially applies to the preceding four benefits: seeing the Buddha generates joy, like fish obtaining moisture; precepts are like the flat earth, from which the myriad goods arise; concentration is like a palace, in which one obtains rest; wisdom is like empty space, indestructible. In this there are two sentences: first, not destroying phenomena; second, not destroying noumenon. Third, in concluding the accomplishment of benefit, there are eleven sentences, each individually concluding the ten gates above; because ninety-two sentences conclude the ninth gate, there are eleven. 1. Because of appearing through many causes; 2. because of being vast, it is difficult to receive; 3. because of non-arising, it has no origin; 4. because it is not mental consciousness, thinking [about it] inevitably brings madness; 5. because it is like space, afflictions and views both vanish; 6. because of being equal and selfless, it is of a single flavor; 7. because of inexhaustibility, the vehicles transform everywhere; 8. because of non-interruption in the future limit, the Buddha-lineage is not severed; 9. being without opponent is the unobstructed wisdom; 10. the equality of the conditioned and unconditioned gathers the three wheels back into the unobstructed wisdom; 11. because it was originally for sentient beings, benefits are now fully satisfied. If one were to apply each and every one across the preceding ten gates, one would not yet have grasped the meaning. Second, the verses: thirty-seven verses, divided into three: first, fourteen verses praising the profundity and promising to explain; second, twenty-two verses versifying the ten similes above; third, one verse concluding that the preaching is inexhaustible, not versifying the preceding text. Now in the first, there are two parts: the first eleven verses praise the profundity as difficult to fathom; the last three verses admonish to listen and promise to explain. Now in the first there are also two: the first verse generally praises, versifying the earlier address of the inconceivable; the next ten individually praise, sequentially versifying the preceding eleven concluding sentences, and the ninth verse also versifies the ninety-two sentences. Since the conclusion concludes the similes, now this also generally versifies the preceding similes. While the similes clarify both nature and characteristics, here it mostly speaks in terms of nature; that the ancients called this "nature-arising" (xīngqǐ) is all the more well-founded. 1. Boundless measure is the meaning of immeasurable; 2. a single hair being unfathomable is the meaning of vast; 3. the limit of space being unobtainable is the meaning of non-arising. However, only this third verse seems to versify the fifth, "like space"; and the sixth verse seems to versify the third, "without arising or cessation." Yet because their purports differ, they all follow the sequence. 4. "Inability to know" is because of being separated from mental consciousness. 5. "Pervading all yet not all" is the meaning of being like space. 6. "Essence is equal" is the meaning of equality and selflessness. 7. The previous was pervading all lands, this is pervading the three periods of time; the texts merely alternate. 8. "Because of being without change" exhausts the future limit. 9. "Because of being separated from words," it is without duality and without opponent. 10. Manifesting the body through original vows, it is therefore able to accomplish benefits.

49.10

Second, the [section] admonishing to listen and assenting to speak has two parts: first, one [verse] admonishes to listen and encourages cultivating a purified mind like empty space, which is shown generally through a simile; the lower two lines show this specifically: first, leaving behind delusive grasping, like that clear sky being free of clouds and mist—this is true śamatha; second, encountering objects without obstruction, like that clear sky having no impediment—this is true vipaśyanā. In this vipaśyanā, [the mind] illuminates objects without mental volition, and thus what is illuminated is boundless; in this śamatha, its essential nature is aloof and brings delusion to rest, and therefore all graspings are quieted. In this manner, [the mind] is naturally pure without wiping or polishing; the purity of non-purity is to tread secretly within the Buddha's realm. This is the essential teaching of the mind, which is meant for later students to contemplate and practice. The latter two verses assent to speak within specific bounds. Therein, the first half-verse concludes what preceded and gives rise to what follows; the latter verse and a half directly reveals the bounds and enumerates the ten gates. The omission of "practice" is because it is subsumed by the three karmas. The omission of "sambodhi" is because it is subsumed under the Guide, or is otherwise omitted. Second, versifying the preceding ten similes constitutes ten sections. The first simile has four verses because it is general; the remaining nine have two each. In this first one, the text has two parts: the former two verses generally show the many conditions; the latter two verses specifically show the characteristics of the conditions. In the ninth simile, the application says that skillful means rely on wisdom; "wisdom" versifies the "manifestation" mentioned earlier. However, the first unobstructed insight is the Buddha's real wisdom, and the middle two are both provisional. Therein, [the provisional] wisdom understands worldly affairs as skillful means adapted to capacities; applying this to the above is the non-obstruction of the provisional and the real; contrasting it with the first is the simultaneous roaming of compassion and wisdom. Second, specifically answering the nine gates of manifestation, it first explains the bodily karma, because the latter eight depend on it. In the prose there are two parts: first, presenting [the topic]; second, explaining the characteristics from "Sons of the Buddha, all bodhisattvas..." downward. Therein are three parts: first, explaining generally in terms of Dharma; next, showing specifically through similes; later, concluding generally in terms of Dharma. However, the fivefold pervasion in the general [explanation] connects to the ten bodies in the similes, and the ten lines in the conclusion specifically conclude the ten similes, also being the same as the previous [section on] manifestation. In this first part, there are four divisions: 1. generally teaching to see extensively; 2. "Why is this?", inquiring into the reason; 3. from "all bodhisattvas..." downward, explaining the reason through negation; 4. from "should pervade all..." downward, concluding the reply through affirmation. In the explanation through negation, it presents five dharmas in total: "Dharma" is the dharmadhātu that is known and the matters of the Dharma of subjugation, because it refers to the matters of practice in subjugating sentient beings—in the Jin dynasty translation it is called "practices." "Body" is the principal [reward], "realms" are the environmental [recompense], and "sentient beings" are those who are transformed. In the fourth, the affirmative conclusion, it should reverse the five above to form five measureless realms. The body is that which can pervade, and the four are that which is pervaded: 1. pervading the dharmadhātu; 2. pervading the realm of subjugation; 3. pervading the realm of the preparatory practices of subjugation; 4. pervading the world realm; 5. pervading the realm of sentient beings. There are only five realms, which is not an omission. Second, in showing specifically through similes from "Sons of the Buddha, just as..." downward, it explains that the Tathāgata's manifestation has ten kinds of bodies: 1. the body that pervades the ten directions; 2. the body free from attachment and obstruction; 3. the body of universal entry that produces benefit; 4. the body of impartial response according with [beings]; 5. the body of non-arising that secretly benefits; 6. the body of perfect revolution that abides equally; 7. the body of mindlessness that universally responds; 8. the body that exhausts the future limit; 9. the body that adorns kṣetras and benefits beings; 10. the body with excellent marks that fulfills vows. These are the ten bodies of the eighth stage, but in a different order: 1. dharmakāya; 2. jñānakāya; 3. majesty; 4. bodhi; 5. adornment; 6. mind-made; 7. transformation; 8. empowerment; 9. merit; 10. vow. The fourth is bodhi because when first attained, it illuminates first, as the verse says, "Manifested like the rising sun." The fifth is adornment because it is adorned with the lights of the secondary marks from every single pore. The rest of the text is obvious. To reveal these ten bodies, ten similes are presented, and within each simile, the text has three parts: the simile, the application, and the conclusion.

49.11

First is the simile of empty space's pervasion, because it illustrates the body that pervades the ten directions. Below, the conclusion says, "Because his mind is measureless, pervading the ten directions." In the simile, it first directly indicates, and then inquires and explains. The inquiry says: "Reaching and not reaching are different; how can they occur together?" It explains the two meanings above through the one [concept of] having no body. Because of having no body, there is nowhere that can be reached. Also, because of having none, there is nowhere it does not reach, just as space is in form. If space had a body, that body would be a collection of matter and would obstruct form, just as when iron enters water, water does not enter iron. Now, because it has no body, it pervades and enters into form. The Dharma is understood by analogy with the simile. This uses phenomenal emptiness to illustrate noumenal emptiness, and noumenal emptiness is the dharmakāya; hence the sūtra verse says, "The Buddha takes Dharma as his body, pure like empty space." From "for sentient beings..." downward, this resolves an external doubt.

49.12

Second is the simile of empty space being without discrimination, illustrating the body free from attachment and obstruction; hence the sūtra concludes, "His deeds are unobstructed, like empty space." Because empty space is without discrimination, it does not obstruct the manifestation of forms. Because wisdom is without discrimination, it does not obstruct benefiting sentient beings.

49.13

Third is the simile of sunlight's beneficial effects, which illustrates the body of universal entry that produces benefit, because it universally enters the dharmadhātu. Both the simile and the application have general, specific, explanatory, and concluding [parts]. In the application, within the specific part there are ten kinds of benefits, which correspond to the preceding eight lines. The first two correspond to the first line, because mundane and supramundane are different. The third is pulling beings out of the suffering of the four currents and granting them supramundane joy, and rescuing the two vehicles from the suffering of drowning in the water of samādhi and granting them the joy of bodhi—these both carry the meaning of transforming moisture to dryness. The fourth is the branches of the path universally growing the grasses and trees of the three vehicles. The fifth is that faith has two meanings: 1. fulfilling the previous meaning, because faith can increase all dharmas; 2. applying to the capacity of mature faith, because it will certainly reach the Tathāgata stage. The sixth and seventh lines apply to clearing and opening up empty space: 1. attaining the wisdom of seeing and hearing the causes and effects of the Four Truths; 2. attaining the wisdom of the three clarities and ten powers, just as when the sun is in the sky, it cleanly illuminates through. The eighth has two meanings: making the mind unobstructed fulfills the above clearing of space; not destroying good roots fulfills the lotus flower below. Just as a red lotus flower, if it does not encounter sunlight, will undoubtedly wither and die, so too if the good roots of the three vehicles encounter the sun of wisdom, they will not be destroyed. The ninth directly applies to opening the flowers: above, those already opened are not destroyed; now, those not yet opened are caused to open. The tenth applies to the latter two lines: giving rise to bodhicitta means seeing the great path; perfecting one's fundamental practice means accomplishing the family enterprise.

49.14

Fourth is the simile of sunlight illuminating equally, illustrating the body of impartial response according with [beings], which, because it abides in the true limit, is impartial without partiality. In the text there are two parts: first, the simile proper; second, bringing it up again to resolve doubts. In the former, the dark mountains illustrate pratyekabuddhas, because they lack the light of the emptiness of dharmas and do not produce merits, unlike the ten great mountain kings of the bodhisattvas that represent the ten stages. The high plateaus illustrate śrāvakas, because they do not give birth to the lotus flowers of the Buddha-dharma. The single great earth comprehensively contains the three groups: taking the places that definitely can produce [growth] illustrates the group of definite rightness; producing only upon obtaining conditions illustrates the indeterminate group; sandy and salty lands illustrate the group of definite falsity; yet it does not abandon them either, and therefore illuminates all equally. Later, the explanation. The doubt says: "The sun's light is one; the Buddha's wisdom has ten thousand distinctions. How can they serve as a common simile?" The explanation says: "Did we not just say earlier that it is merely in accordance with the mountains and plains being high or low? Hence we know that it is merely in accordance with the differences in sentient beings' wisdom, whereas the Buddha's unselfish wisdom has no variety." This does not contradict the previous simile. Furthermore, since difference is explained in terms of capacity, illuminating the heights cannot yet simultaneously reach the depths, while illuminating the depths still illuminates the heights. Moreover, if [the Buddha] were to abandon transformation, he would first abandon the small, next abandon the intermediate, and only the high mountains of the bodhisattvas receive illumination all day long. Contemplate this.

49.15

Fifth is the simile of the sun benefiting the congenitally blind, illustrating the Buddha's body of non-arising that secretly benefits. Those with eyes see it, but it is not solely for them; the congenitally blind do not see it, yet it has never been extinguished, because it secretly benefits them. In the application there are two parts: first, brief; second, extensive. In the brief part, in five matters they are all blind, and lack of faith is the general [cause]; hence it says, "Because they lack the eye of faith." These are the three offenses of the icchantika in the Nirvāṇa [Sūtra]: lacking faith and cutting off good roots is the icchantika; lacking understanding and corrupting views is slandering the vaipulya [sūtras]; breaking precepts and practicing wrong livelihood is committing the four grave prohibitions and committing the five heinous offenses. Although these four are supremely evil, they still possess the Buddha-nature, and [the Buddha] also benefits them to cause them to leave behind suffering and its accumulation. Later, from "Sons of the Buddha, the Tathāgata..." downward, it shows this extensively, in which there are two parts: first, the light that can benefit; second, the assembly that is benefited. In this first part there are two: first, listing the ten lights; second, concluding their bounds. In this first part, among the ten, the first three fulfill the two lines of wisdom with two adornments: one universally illuminates phenomena, one illuminates pure noumenon; the next three fulfill the three wisdoms: the first two fulfill the wisdom of hearing, and the latter one fulfills [the wisdoms of] contemplation and cultivation; the latter four fulfill the four wisdoms, because the great perfect mirror wisdom illuminates universally without abiding, the wisdom of equality ends conceptual proliferation, the wisdom of marvelous observation expounds according to needs, and the wisdom of accomplishing actions adorns lands and transforms beings. From "Sons of the Buddha..." downward, it concludes the count and bounds. Because the sun has a thousand rays, it concludes by saying a thousand, but in reality they are countless. The five hundred illuminating downward are the practices of one's own share in the five stations. The five hundred illuminating upward are the progressive practices of the five stations. Second, in that which is benefited from "those bodhisattvas..." downward, there are four: 1. benefiting bodhisattvas; 2. benefiting the two vehicles; 3. benefiting the congenitally blind; 4. benefiting the evil destinies. For bodhisattvas there are two kinds of benefits: 1. benefiting those of perfect capacity so that they suddenly realize the Buddha's realm; 2. benefiting those of provisional capacity so that they mature the provisional and head toward the real. "The various places" refers to the five eyes and so on; "the various stages" refers to the stage of the lineage and so on. The two vehicles and the congenitally blind are obvious. Fourth, from "hell..." downward, the light benefiting the evil destinies has six sections in the text: 1. removing suffering and giving joy; 2. from "Sons of the Buddha..." downward, giving rise to wrong views as a result; 3. from "at that time..." downward, the compassionate voice pointing out what is right; 4. from "those various..." downward, turning away from wrong and repaying kindness; 5. from "the Tathāgata..." downward, the Buddha bestowing a prophecy; 6. from "Sons of the Buddha..." downward, concluding the benefits of the light. The various benefits here mostly correspond to the secondary marks.

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大方廣佛華嚴經疏 — Classical Chinese