大方廣佛華嚴經疏 5

English (machine translation) 5

Language: English

5.1

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

Sixth, from "there were [bodhisattvas from] ten Buddha-worlds" onward, clarifies the assembly gathering like clouds in an ocean. Although the assembly is profound, vast, and difficult to fathom, ten gates are briefly opened: 1. the intention of gathering; 2. the causes of gathering; 3. distinguishing the categories; 4. determining the numbers; 5. provisional and real; 6. stages and stations; 7. preceding and following; 8. presence and absence; 9. hearing and not hearing; 10. explaining the text. Now for the first: coming to the Buddha's presence, for what purpose is it? Because there are ten meanings: 1. To provide resonance and serve as host and companions. 2. To act as attendants so that perfection is attained, like the assembly of constant followers such as Samantabhadra. 3. To guard the Tathāgata, like the vajra-holders and others, constantly and diligently protecting where the Buddhas dwell. 4. To adorn, like the spirits of the bodhimaṇḍa and others, constantly adorning and purifying the Buddha's palace. 5. To make offerings, as praise in gāthā is the offering of correct practice, and flower banners and the like are material offerings. 6. To initiate this sūtra, the askers and questioners being of that sort. 7. To hear the Dharma and gain benefit, those of matching capacity who realize and understand being of that class. 8. To express the Dharma, all the "Leaders" (śiras) and "Forests" (vana) expressing faith, practice, and so forth, all having identical names; and bodhisattvas emerging from the seat and so forth manifesting extraordinary things, also universally expressing all practices together accomplishing Buddhahood. 9. To provide concurrent verification, Buddhas and bodhisattvas verifying that what is preached is not false. 10. To inversely demonstrate: the śrāvakas not hearing demonstrates that the Dharma is not shared. For these many intentions, the ocean-like assembly gathers like clouds, not merely to verify faith alone.

5.3

Second, the causes of gathering also have ten causes: 1. Because they formerly gathered roots of goodness together with Vairocana Tathāgata. 2. Because they were formerly embraced by the Buddha's four means of embrace. 3. Because in the past, while in saṃsāra, they heard the complete Dharma. 4. Because they formerly generated the great mind [of bodhi] to protect all. 5. Because they formerly made great vows wishing to serve the Buddha. 6. Because they follow the Tathāgata without satiety. 7. Because they delight in hearing the true Dharma without mental weariness. 8. Because they are skilled at dissipating and destroying the mind of arrogance. 9. Because their merit and wisdom are already purified and their bodies are all-pervading. 10. Because they are born from the great ocean of roots of goodness of the identical dharmatā. For these many reasons, they are able to participate in this assembly. Among these, the causes of gathering also apply to the intention of gathering, and each assembly has its specific causes as appropriate, which can be deduced by reflection.

5.4

Third, distinguishing categories: from the above intentions of gathering, ten categories are formed: 1. the resonant assembly; 2. the constant follower assembly; 3. the guardian assembly; 4. the assembly adorning the gathering; 5. the offering assembly; 6. the initiator assembly; 7. the assembly of matching capacity; 8. the Dharma-expressing assembly; 9. the Dharma-verifying assembly; 10. the Dharma-demonstrating assembly. This can be known by following the preceding.

5.5

Fourth, determining the numbers: for an assembly that accords with the dharmadhātu, how could it be known by counting? Speaking in terms of the text, the total count across the nine assemblies comes to one hundred and seventy-five assemblies in all. In the general prologue there are forty-one assemblies: one of common birth, thirty-nine of different birth, and one from the lion throne. If we also take those that flowed forth from the bodhi tree earlier and the boundless bodhisattvas in the palaces, there are forty-three assemblies in all. These forty-three pervade the nine assemblies: in the first assembly there are two assemblies, namely the newly gathered assembly from the ten directions and the assembly from between the Buddha's eyebrows, adding up to forty-five; in the second assembly there are two assemblies, new and old; in the third and fourth assemblies there are four assemblies each, namely the new and old, the Dharma-verifying assembly, and the deva assembly; in the fifth assembly there are one hundred and eleven assemblies, namely the new and old assemblies, the offering assemblies in the chapter on ascending to the heavens numbering one hundred and seven, along with the deva assembly and the Dharma-verifying assembly; in the sixth assembly there are four assemblies, namely the deva assembly, common birth, different birth, and the Dharma-verifying assembly; in the seventh and eighth assemblies there is only one assembly each, namely the old assembly of Samantabhadra and others; in the ninth assembly there are three assemblies, namely the old assemblies of bodhisattvas, śrāvakas, and deva kings and others. Although the old assemblies recur, they are all taken because they differ according to the assembly. Yet these various assemblies may be unified into one, because they are the assembly of the Ekayāna. Or they may be divided into two, because there are real assemblies and transformed assemblies. Or they can be three: humans, devas, and spirits. Or four: Buddhas, bodhisattvas, humans, and non-humans. Or five, opening non-humans into devas and spirits. Or six, adding animals. Or seven, dividing devas into desire and form [realms]. Or eight, bodhisattvas having this world and other worlds. Or nine, other directions having host and companions. Or ten, adding śrāvakas. Or one hundred and seventy-five, as explained before. Or immeasurable and boundless, because the categories of meaning are varied, and each may take the number of paramāṇus of Buddha lands as its measure. Again, as with the newly gathered bodhisattvas and the assemblies emerging from the rays of light from the pores, by analogy with the above it is all like this, so each and every assembly has no limit. This is still according to differentiated marks; if interpenetrated and integrated, each assembly possesses all one hundred and seventy-five assemblies, because assemblies that accord with the pratītyasamutpāda of the dharmadhātu exist mutually within one another. The above was just concerning one realm; if extending to the ten directions and the different types of lands as numerous as paramāṇus, in an inexhaustible, inexhaustible Indrajāla, this is the count of the assembly of the Huayan ocean gathering.

5.6

Fifth, provisional and real: those who are able to respond and extol the sacred teaching and leave their traces as resonance are none other than provisional; those of the stream of matching capacity are mostly real. In the defiled lands clarified by the various teachings, the miscellaneous bodhisattvas and śrāvakas all apply to both provisional and real: those prior to the stages are real, and those on the stages are provisional, because the dharmakāya, being birthless, takes birth in the five destinies. The bodhisattvas in the pure lands are purely real, because they are born through real recompense. The miscellaneous śrāvakas are provisional. The Mahāyānasaṃgraha says: 'Wishing to make the pure land not empty, he transforms and creates the miscellaneous assemblies.' If according to this sūtra, both common birth and different birth apply to provisional and real, because they are manifested by the sāgaramudrā-samādhi and gathered by real virtue, because they manifest according to conditions and according to stations, and because the beginning of the second assembly states: 'There were none who were not bound to one more birth.' In distinguishing the provisional and the real against the previous ten categories: the single resonant assembly itself has two classes: 1. the assembly of fruition virtues, meaning those able to add verification to the Dharma. The Buddhas are mutually host and companions, being neither provisional nor real; but if bodhisattvas of the ultimate stage resonate, they are exclusively provisional. Hence a sūtra says: 'Formerly the teacher of Śākyamuni, now a disciple of the Buddha.' This is because two Honored Ones do not teach together. 'I am a bodhisattva,' and so on. The assembly of matching capacity is purely real; the remaining eight apply to both provisional and real.

5.7

Sixth, stages and stations: some say all are at the stage of fruition, because they are manifestations of the sāgaramudrā[-samādhi] of Vairocana. Some say all are the cause-and-fruition ocean, which cannot be seen or heard. The Bhagavat is also a cause, because he is manifested by consciousness. Or they all apply to both cause and fruition: because the attainment of fruition is not abandoned, and causes manifest according to category; because the vow-power of the causal stage assists the Buddha's transformation; and because the stream of matching capacity is correctly cultivating and advancing. Or they are both neither cause nor fruition, because the assembly of pratītyasamutpāda is based on true nature. Correlating this with the preceding provisional and real: the fruition stage is exclusively provisional, while the causal stage applies to both provisional and real. If correlated with the preceding ten categories: the resonant and Dharma-verifying assemblies apply to both cause and fruition, while the remaining eight are exclusively causal; the heights and depths of their causal stages are difficult to determine definitively.

5.8

Seventh, preceding and following: listing the bodhisattvas first and the other assemblies afterward expresses proceeding from the fundamental to raise the derivative. Praising them below and then explaining the bodhisattvas afterward expresses tracing the derivative to return to the fundamental. Truly, because the fundamental and derivative are not two, the two passages mention them reciprocally. Furthermore, flowing from the fundamental to the derivative must go first from small to great, hence the Sovereign Deva is at the end; gathering the derivative to return to the fundamental must go from deep to shallow, hence the Sovereign [Deva] is explained first. Yet both show that the pratītyasamutpāda of the dharmadhātu is sovereign whether progressing forward or in reverse. Furthermore, it expresses that the forty stations each completely penetrate the causal gate and encompass the ocean of fruition; hence their preceding and following are mentioned reciprocally, so that beings do not form notions of superior and inferior.

5.9

Eighth, regarding presence and absence: there are also ten categories. First, in terms of the realms: there is no formless realm. Second, in terms of destinies: there is no hell. This is because these two are not vessels. If considered in terms of rebirth, there are heavenly sons from hell; if considered in terms of those benefited, it also extends to the formless realm, as all three realms are benefited. Third, in terms of continents: only Jambudvīpa is listed, because the other three are omitted for brevity, or because they constitute places of adversity. Fourth, in terms of vehicles: there are no two vehicles, because this is an uncommon teaching, and because later, to reveal the Dharma, [they are shown] neither to see nor hear [it]. The *Mahāprajñāpāramitopadeśa* states: 'If it is a Hīnayāna sūtra, the beginning lists only śrāvakas; if it is a Mahāyāna sūtra, the beginning fully lists both bodhisattvas and śrāvakas; if it is an Ekayāna sūtra, the beginning lists only bodhisattvas.' Hence it indicates this sūtra as the uncommon teaching. Alternatively, where a Mahāyāna sūtra lists only the lesser [disciples], it is to attract and guide them, as in the *Vajracchedikā*; or where it lists only the great, it still belongs to the Mahāyāna because host and retinue are not both complete; when host and retinue are complete, it must be the Ekayāna. Fifth, in terms of assemblies: there are no fourfold assemblies, because the lesser teaching has not yet been spoken. Sixth, in terms of rulers: there are no human kings, because the kings did not yet know. Seventh, in terms of the three determinations: there are none of the wrongly determined, because their hindrances obstruct them, and those of the class born blind receive only subtle benefit. Eighth, in terms of internal and external: there are no non-Buddhists, because it is beyond their fathom. Ninth, in terms of the devas: there are no non-conceptual [devas], because they enter wrong concentration. Tenth, in terms of good and evil: there are no evil māras, because they do not commit harm, being subsumed within the devas. The above ten are provisionally spoken according to marks. In perfect interpenetration they must be present, and so nothing is unprovided for.

5.10

Ninth, regarding hearing and not hearing: in terms of the provisional, all before and after mutually hear. In terms of the real, they hear only in their own assembly; even if they do not rise from the former to proceed to the latter, they also do not know of each other. If considered in terms of those of the sudden capacity, it allows them to suddenly comprehend at one and the same time. The above nine portals are provisionally explained concisely following what is prominent; in the medium and expanded versions, they may be hidden or visible, and one must not cling to the literal text.

5.11

Tenth, interpreting the text. In the first assembly, the forty assemblies in all are broadly divided into two: first, one assembly of identical birth; the remainder are of different births. This is because the *Treatise* says: 'Muktacandra belongs to the assembly of identical birth.' It also says: 'The assembly of identical birth requested [the teaching],' which shows that it includes those before the stages; clearly this is not considered in terms of spiritual stages. Other explanations to the contrary do not conform to the meaning of the *Treatise*. Why are they called identical and different births? There are two meanings: First, the various classes take on diverse forms of different births, whereas the bodhisattvas attain the dharmatā-kāya and, identical with humans, assume a uniform bodhisattva form. Second, bodhisattvas are identical because they pervade all stages; spirits and the like are different because they represent the distinct virtues of the dharmadhātu. For each of these forty assemblies, the text has three parts: first, marking the count and distinguishing the class; second, listing the names and summarizing; third, subsuming virtues in their consummation. Now, within the first assembly of identical birth, in the first part marking the count and distinguishing the class, it first distinguishes the count. From 'Buddha-worlds' onward, it distinguishes the worlds, of which there are roughly three kinds: first, worlds; second, world systems; third, world oceans. Saying 'worlds' here means they are neither systems nor oceans, which is accepted by both provisional and real [teachings]. Because one trichiliocosm is the realm transformed by one Buddha, it is also called a Buddha-kṣetra or Buddha-land, all modeled on this. 'Paramāṇu' refers to the measure of seven infinitesimal particles (paramāṇu). This means grinding a trichiliocosm into paramāṇus, each speck of dust being one bodhisattva—the count is already difficult to measure, how much more so when the number ten is cited to express infinity. 'Bodhisattva-mahāsattva' distinguishes the class, setting them apart from other assemblies. Spoken fully, it is 'bodhicitta-sattva mahāsattva'; here it is abbreviated. Yet there are three explanations: First, bodhi is the sought Buddha fruit, and sattva means the sentient beings to be transformed; these are the objects of compassion and wisdom, so the name is established from the object, hence 'bodhisattva.' Second, bodhi is the sought fruit, and sattva is the person able to seek it; subject and object are designated together, hence 'bodhisattva.' Third, sattva is translated here as 'valiant,' meaning valiantly seeking great bodhi. 'Mahā' means great; 'great' has four meanings: first, greatness of vow, seeking great bodhi; second, greatness of practice, accomplishing the two benefits; third, greatness of time, passing through three incalculable aeons; fourth, greatness of virtue, fully possessing all virtues of the Ekayāna. The first two apply before the stages, and the latter two apply only upon the stages; any further forms of greatness do not go beyond these. These are all the inner retinue of Vairocana Buddha, constantly accompanying his movement and stillness, hence it is said, 'surrounded by them together.'

5.12

Second, from 'their names' onward, it lists the names and concludes the count, first listing their names and then summarizing the brief to reveal the broad. Now the first: Holy beings have no names, but titles are established for beings; although the titles received have a thousand differences, they mostly rely on practice and virtue. As practice and virtues are all complete, they are marked distinctly as appropriate. The first ten all share the name 'Samanta' (universal) to show that they possess the virtues of the general marks of the dharmadhātu; the latter ten have distinct names to show that they possess the virtues of the particular marks of the dharmadhātu. General and particular marks interpenetrate within the same dharmadhātu. Now the 'Samanta' of the first ten names is the general of the particular, and the ten distinct names below 'Samanta' show that what is universal can be distinct, and only then is the meaning of 'Samanta' accomplished. This is the practice of Samantabhadra practiced together by all Buddhas past and present; in accordance with the stages, it has various differences, yet even upon attaining sambodhi it is subsumed in the universal practice, hence it is explained first. Regarding 'Samantabhadra' (Universal Worthy): the pervasive nature of the essence is called 'universal' (samanta); accomplishing virtues according with conditions is called 'worthy' (bhadra)—this is in terms of the essence itself. Furthermore, rescuing without exception is called 'universal'; bordering on the ultimate and next to the Sage is called 'worthy'—this is in terms of the Samantabhadras of the various stages. Furthermore, virtue pervading the dharmadhātu is called 'universal'; being exceedingly compliant and well-tamed is called 'worthy'—this is in terms of the Samantabhadra of the present stage. Furthermore, fully exhausting all fruits is called 'universal'; not abandoning the causal portals is called 'worthy'—this is in terms of the Samantabhadra after Buddhahood. The Samantabhadra in the stages operates both compassion and wisdom together; the Samantabhadra after Buddhahood has already filled the ocean of wisdom, yet operates the compassion that is identical with wisdom, quiet yet constantly functional to the end of future time. Furthermore, one being all is called 'universal'; all being one is called 'worthy'—this is in terms of interpenetration. The reason they are listed first is that he is the foremost leader, master of the Dharma portal, essence of the dharmadhātu, vehicle for all bodhisattvas without exception, source through which every Tathāgata is accomplished, and so that listeners may see the tathāgatagarbha nature within their own bodies and practice the universal practice. Although many meanings have been explained separately above, now they are explained combined from their distinct titles: being worthy in every place is called Samantabhadra, which is the universality of essence. This one is general, and the remaining nine are particular. Second, universality of virtue: virtues matching the nature fill the dharmadhātu as the most supreme, illuminating exhaustively without omission like the light of a lamp. Third, universality of wisdom: universally illuminating and adorning the kṣetras, decidedly preeminent. Fourth, universality of practice: inner practice perfectly pure, blaze of wisdom shining outward, hence called wondrous. Fifth, universality of sound: possessing all sounds, expounding the deep, vast, and preeminent practices of the Buddha's pure land. Sixth, universality of knowledge: illuminating the inexhaustible realm of the Buddha's dharmadhātu. Seventh, universality of mind: the jewel of wisdom adorns the crown of the mind, with flowers of practices and equality rising high above worldly things. Eighth, universality of awakening: universally awakening to nature and marks, the sounds all delighting capacities, so that none fail to take refuge. Ninth, universality of merit: no hindrance that is not purified, inexhaustible in accord with truth. Tenth, universality of marks: the mark of light that is markless light, universally benefiting sentient beings; contemplate this through the perfect interpenetration of the six marks.

5.13

Second, from 'Sāgaracandra' onward, are the ten bodhisattvas with distinct names. First, Sāgaracandraprabhāmahātejas: the ten virtues and ten mountains all rely on the great ocean, and the ten stages and ten pāramitās all rely on the Buddha's wisdom; looking at the moon from the ocean, it is pure and deep; adorning the kṣetra relying on wisdom, it is deep and pure; like the ocean it is great, and like the moon it is bright, hence he is so named. Second, his preaching is like thunder, hence called 'Cloud-Sound'; his eloquence ripples like ocean light. Furthermore, light over the ocean extends to the edge of the sky without limit; the Buddha's wisdom activates function, universally pervading in a single thought. Purifying afflictions without end, he is named 'Undefiled Treasury.' Third, cultivating the two adornments like a pure jewel, secret and towering, hence the word 'Topknot' (Cūḍa). Fourth, the Dharma King appears, his operations sovereign, the two adornments perfected, being 'Light of Merit.' Fifth, valiantly transforming beings, unstained by the marks of transformation; raining profound Dharma like untying the jewel in the topknot. Sixth, the cloud of compassion and sun of wisdom mutually enrich and reflect each other; throughout long aeons universally responding, towering high like a banner. Seventh, firm and sharp wisdom is joined with diligence, hence called great wisdom as the root of practice, and longevity's cause if matched. Eighth, practices such as morality arise as a blazing fragrance; omniscient wisdom stands high and upright, hence 'Banner of Light.' Ninth, the light of wisdom universally illuminating is the virtue of great brilliance; according with truth to suit beings, he is named 'Deep and Melodious Sound.' Tenth, great wisdom radiates light universally illuminating the Buddha's realm; causing marks of merit and non-merit to both be called great merit. Second, from 'such as these' onward, it summarizes the brief to reveal the broad.

5.14

Third, from 'all these bodhisattvas' onward, subsumes virtues in their consummation; within this are two parts: first, praising their supreme virtues separately, and second, summarizing the many portals. Within the first, there are also two parts: the first two sentences praise them in terms of conditions; the rest praise them in terms of practice. Now the first. The first sentence, 'having practiced together in past causes,' reveals that host and retinue have an origin. The next sentence, 'born from the ocean of virtues,' explains that they were born to serve as assistants. As for 'Vairocana': *vi* means universal, and *rocana* means the light illuminating; translating into this language, it should be 'Light Universally Illuminating.' Yet it has two meanings: first, the body's light universally illuminates to the ends of space and down to the realms of dust; second, the wisdom's light universally illuminates the layered dharmadhātu of the real and conventional. Body and wisdom, object and subject, unite into a single body, perfect and bright, uniquely shining, possessing boundless virtues; hence this title is established. Moreover, *vi* means manifold, *roca* means hindrance, and *na* means exhausted or entered; that is, manifold hindrances are exhausted, and manifold virtues are rounded out. Therefore the *Sūtra on the Contemplation of Samantabhadra* says: 'Śākyamuni is named Vairocana, Pervading All Places'—meaning the body also pervades, not only the light. It also says: 'The dwelling place of that Buddha is named Constant Silent Light'—meaning the land is also light. It also says: 'The place encompassed and accomplished by the constancy-pāramitā, the place established by the self-pāramitā'—this is the meaning of virtues rounded out. It also says: 'The place where the purity-pāramitā extinguishes marks of existence'—this is the meaning of hindrances exhausted. It also says: 'The place where the bliss-pāramitā does not abide in marks of body and mind, and sees no marks of phenomena of existence or non-existence'—this is the meaning of realization and entry. It also says: 'Like silent liberation, up to the prajñāpāramitā, being permanent phenomena of form'—clarifying that response is reality, serving as the fundamental master. The textual evidence of this sūtra will be distinguished in this chapter. As for 'gathering good roots together,' this means preparing the provisions for the path. As for 'cultivating the bodhisattva practice,' this means doing what ought to be done. How are they gathered together? By being host and retinue to each other. There are three kinds of host and retinue: first, host and retinue of pariṇāmanā; second, host and retinue of identical practice; third, host and retinue of suchness; all are called 'gathering together.' The subsequent phrase 'born from the ocean of good roots' means that the Buddha's virtues are boundless, accumulating wondrous Dharma treasures with wisdom and samādhi abundant and full, hence called an ocean. Being born from it has four aspects: first, born from the ocean of good roots of one's own Buddha[-nature], because one has already perfected the ten bodies; second, born from the ocean of the fundamental master, because the Buddha served as the supreme condition, having already accepted and conferred the Dharma to bring their practice to completion; third, born together with Vairocana from the ocean of other Buddhas, because it was said above that they 'gathered together'; fourth, born from the ocean of the dharmatā-Buddha, because the above ocean of virtues is shared by all Buddhas, equal and of one taste, so merely practicing according to the nature is being born from it, making no distinction between self and other. The Sanskrit text says: 'Born from the same ocean of good roots as the Buddha.'

5.15

Second, from "[all] pāramitās" onward, praises them in terms of their practiced virtues. Now, great beings must exalt virtue and expand their undertakings, emptying their minds and putting aside their physical bodies. Because they exalt virtue, they advance to equal the fruit of buddhahood; because they expand their undertakings, their practice pervades the dharmadhātu; because they empty their minds, their wisdom encompasses all phenomena without acting for their physical bodies; because their meritorious effects flow to future limits without being retained for themselves, their virtues are hard to name. This is divided briefly into three parts: first, explaining the virtue of their own-share causal practices; second, the virtue of their superior advancing fruition practices; third, the virtue of the non-obstruction between both practices. The first part also has three: first, the perfection of their self-benefiting practice; second, the fulfillment of their other-benefiting practice; third, reaching the peak in the station of realizing noumenon. First, there are three clauses: 1. Their practice of all perfections is fulfilled: that is, the six pāramitās, ten pāramitās, and the eighty-four thousand [practices], accumulated over many kalpas, thoroughly exhaust noumenon and phenomena, hence it says "fulfilled." 2. From "wisdom eye" onward, the ten eyes are clear and penetrating: discerning is called "wisdom"; illuminating and perceiving is called "eye." Obstructions and cataracts being completely eliminated, there is nothing wisdom does not perceive; hence it says "clear and penetrating." Among the five eyes, the wisdom eye contemplates noumenon, and because noumenon has no disparate flavor, it is said to "contemplate equally"; among the ten eyes, the wisdom eye contemplates phenomena, and because there are no phenomena it does not see, it is called "equal contemplation." Thus, seeing its phenomena in detail is "clear," and penetrating deeply to its nature is "penetrating." Wishing to subsume all eyes in one and thoroughly penetrate both noumenon and phenomena, it simply raises wisdom. 3. From "in all" onward, their profound samādhi is already fulfilled. "Samādhi" is translated here as equal retention, because it is far removed from torpor and restlessness, equanimously holding the mind to focus upon one realm. Yet it says "all" because all other conditions are likewise a single realm; the tathatā-samādhi is its samādhi essence, yet entering distinctions according to realms are as many and varied as dust motes, hence it says "all." Horizontally, there is no samādhi not exhausted; vertically, it enters deeply without bounds, hence it says "complete." The obstructions to samādhi are forever gone, hence it says "pure." Second, from "eloquence" onward, the fulfillment of other-benefiting practice has three clauses, which are the benefits of conversion through the three wheels: 1. Speech contains the four unhindered analytical knowledges, which is the wheel of orthodox teaching. Unhindered eloquence means skillfully revealing profound noumenon; unhindered ability means skillfully responding to capacities and conditions. Expounding all phenomena, it is vast and boundless; answering distinctly a thousand objections, it is inexhaustible; hence it is like an ocean. Furthermore, when an ocean encounters winds, great waves surge like clouds; when wisdom meets requests from capacities, the eloquence of speech surges like billows. Since the requester is granted [the teaching], boundless eloquence is also vast and inexhaustible. 2. From "possessing the Buddha's" onward is the bodily action's wheel of supernormal powers: this means the three actions are faultless and wisdom is profound and unshakeable; because they possess the Buddha's merits, their external deportment is dignified, solemn, and venerable. 3. From "knowing sentient beings" onward is the mental action's wheel of knowing others' minds: this broadly clarifies the meaning of spiritual faculties, its text encompassing natures and inclinations. "According to what is appropriate" means faculties may be ripe or unripe, so conversion does not miss its timing; vessels may be large or small, so the imparting of teachings is without error. "Converting" means teaching and transforming, namely gathering in those who should be gathered in. "Subduing" means taming, namely crushing those who should be crushed. By fully practicing this, they enter the true Dharma. Third, from "entering the storehouse of the dharmadhātu" onward, reaching the peak in the station of realizing noumenon also has three clauses: 1. Realizing the dharma of noumenon: this means realizing and entering the equal, true storehouse of the dharmadhātu through great wisdom. According to the Foxing lun (Treatise on Buddha-nature), there are five storehouses: (1) The tathāgatagarbha: this means being within defilement, containing the fruition dharmas. (2) The naturally pure storehouse: this means being unstained while within defilement. (3) The dharmakāya storehouse: this means the fruition station, serving as the basis for merits. (4) The supramundane supreme storehouse: this means emerging from defilement, transcending the two vehicles and bodhisattvas. (5) The dharmadhātu storehouse: this means pervading both cause and fruition; externally upholding all defiled and pure conditioned phenomena, it is called the dharmadhātu; internally containing all nature-virtues as numerous as the sands of the Ganges, it is again called a storehouse. This meaning is broad and pervasive, and is thus realized and entered here. As for "wisdom without distinction": the storehouse to be realized is equal, requiring non-discrimination to accord with it; thus wisdom itself is without distinction, which is due to the above meaning that the grasper and the grasped are not disparate. Furthermore, this realizing wisdom and the realized storehouse obscurely merge into a single flavor without difference between object and wisdom, hence it is said to be "without distinction." This again has two aspects: (1) Identical in being markless: a later passage of the sūtra states, "There is not the slightest dharma that is entered by wisdom, nor is there the slightest wisdom that enters into a dharma." (2) Identical in being the dharmadhātu: the grasper and grasped completely encompass each other. Later it says, "There is no suchness outside wisdom to be entered by wisdom," because wisdom completely encompasses suchness; "nor is there any wisdom outside suchness that can realize suchness," because suchness entirely encompasses wisdom. If all are of one flavor, would this make wisdom identical to the object such that there is no wisdom? Ancient worthies explained: "Because the marks of wisdom are exhausted, it is not existent; because there is that which can make the marks of wisdom exhausted, it is not non-existent." If not so, how could all marks be exhausted while wisdom alone remains? Therefore, with respect to the object, it does not obstruct the true while constantly being conventional; with respect to wisdom, it does not obstruct quiescence while constantly illuminating; thus object and wisdom are not one. The object does not obstruct the conventional while constantly being true; wisdom does not abandon illumination while constantly being quiescent; thus object and wisdom are not different. The object has no duality between emptiness and existence; wisdom harmonizes both quiescence and illumination; hence it is said to be "without distinction." The above explanation is based on true noumenon being tranquil, which accords with cessation and quiescence, and conventional truth being active, which accords with contemplation and illumination. In the Qixin lun (Awakening of Faith) and other texts, this explanation was temporarily offered, but it did not exhaust the source, for it caused illumination of the true to be unable to be called illumination, and the time of illuminating the conventional to be unable to be immediately quiescent. Now, the correct explanation is: when speaking of function, they are the same yet distinct, because the object cannot illuminate while wisdom possesses illumination; when speaking of quiescence, they are distinct yet the same, because object and wisdom have no disparate flavor. Because they are the same, they have no mind toward this or that, according through the forgetting of mind; because they are distinct, they do not lose the efficacy of illumination, wisdom being different from wood and stone. Therefore it is called true wisdom realizing noumenon: the object is solely quiescent, while wisdom is quiescent yet constantly illuminating. If explained in terms of illuminating the conventional, one illuminates differentiated realms through subsequent wisdom; if explained in terms of harmonizing the true and the conventional, the object has no duality between true and conventional, and wisdom acts with both provisional and ultimate, likewise being of a single flavor without losing cessation, because although both are active, it is immediately quiescent. As for the three contemplations and the harmonization of object and wisdom, these will be analyzed below. 2. From "realizing the Buddha's" onward explains the realization of fruition dharmas. "Liberation" means sovereign function, as stated in the chapter "Inconceivable Dharmas": "in a single thought-moment establishing all buddha-works of the three times," and so forth, there being ten in total, as expounded at length there. Because function is immediately true, because profound function has no boundaries, and because vastness reaches to the furthest limit, it is said to be "realized." 3. From "able to follow" onward clarifies reaching the peak of stations. This means the body of Samantabhadra pervades the six stations; according with whatever station he is in, he upholds all through the power of his ocean of vows. Hence the old translation of the sūtra states, "Being in one stage, he universally gathers all the virtues of all stages." The present text follows the Western syntax; if it followed this land, it should say: "He is able to enter any single stage through skillful means, and through the power of the ocean of vows uphold all stages." Yet some cite the Sanskrit text to explain at length that the divisions and combinations of clauses here are different; this is not necessarily so. Why? Translating Sanskrit into Chinese is truly not easy; if the text varies slightly, what is valued is that the purport does not deviate from the core; if the principle cannot be understood, correct it with the Sanskrit text; if the translator's intention was shallow, reconcile it with the old translation of the sūtra; with different words and identical meanings, why cite extensively? "Constantly accompanied by wisdom" clarifies that wisdom exhausts the future limit. The text contains two meanings: first, looking back to the preceding, it means that although in a single stage in the causal state, the power of vows upholds the virtues of all stages, all being accompanied by wisdom, never leaving that single stage to the end of the future limit. As with one stage, so it is with the other stages; therefore the causal gate exhausts the future, constantly being the bodhisattvas of each and every station, never seeing a time when they become buddhas. Second, looking forward to what follows, with great wisdom that exhausts the future, they enter the fruition ocean of the Tathāgata. Although there are two meanings, following the former meaning is superior.

5.16

Second, from "thoroughly penetrated" onward clarifies the superior advancing fruition practice, divided into two: first, attaining the fruition dharmas; second, giving rise to the fruition functions. In the first part, there are four clauses: 1. Entering the secret realm of the Buddha. This has two senses: first, the Buddha is himself the secret realm, because the bodily instruments of his three actions cannot be fathomed by others. That is, displaying form where there is no form, a maṇi jewel cannot illustrate its abundance; displaying measure where there is no measure, [the deity] Yingchi cannot reach its crown. Pervading without dividing, the singular and the multiple are insufficient to differentiate its essence; taking all dharmas as his body, not even a single pore can be plumbed to its limits. This is the secret of the body. The Buddha's speech and voice are neither near nor far: Maudgalyāyana sought it to no end, while Śāriputra, facing him, could not hear it. It is neither self nor other, like a heavenly drum coming from nowhere, like a valley echo arising from conditions. Rolling up the boundless ocean of Dharma into a single word, unfolding the interior-free perfect voice to cover the myriad kinds of beings: this is called the secret of the Buddha's speech. As for mind, it selflessly accomplishes affairs, which even those of equal enlightenment cannot know: this is the utmost of secrecy. All are vast and boundless, surpassing, extraordinary, and unique, hence called "rare." Second, the secret realm of the Buddha refers to the Ekayāna. The Tathāgata's knowledge and vision, dhyāna, and liberation deeply enter the limitless realm of Indra's net, expounded only at the proper time, hence called "rare." Having long kept silent on this essential, it is extremely secret; further, provisional and real, concealed and revealed, are known only to buddhas, hence called "secret." Now, seeing clearly to its source, they are said to have "thoroughly penetrated" it. 2. From "skillfully knowing" onward, entering the equality of the Buddha. This also has two senses: first, the equality of buddha and buddha, meaning all buddhas are equal in essential nature because their dharmakāya is without duality; equal in wisdom because their virtues neither increase nor decrease; equal in internal function because their compassionate vows universally respond. Second, the equality of the dharmas realized by the Buddha, which is the paramārtha[-satya]; these two are without duality, and understanding in accordance with this is called "skillfully knowing." 3. From "already trodden" onward explains attaining the buddha-stations. The Buddha has ten stages, as expounded in the Da cheng tongxing jing (Mahāyāna-samāna-jñāna-sūtra): first, the stage of profound, hard-to-know, vast luminosity, up to the tenth called the stage of the oceanic wisdom of the Vairocana-garbha. These ten are collectively buddha-stages, distinguished according to their virtues and functions. Here, "universal light" corresponds to the first: "universal" means vast, and "light" means luminosity that is profound and hard to know. Although this text is brief, the meaning is contained within "universal." Citing the beginning subsumes the rest; in principle and reality, all have been trodden. Furthermore, "universal light" is also the totality of the ten stages, since they do not go beyond the wisdom-light of the universal Dharma. 4. From "entered into" onward, realizing the Buddha's samādhi: this means samādhis such as the ocean-seal are all as deep and vast as the sea, and all penetrate the one real, hence they may be called "gates."

5.17

Second, from "in all" onward clarifies giving rise to the fruition functions. The text contains the three actions: 1. Manifesting the Buddha's bodily actions, performing identical deeds throughout all worlds; 2. Concurring with the Buddha's mental actions, maintaining the great Dharma through dhāraṇī; 3. Attaining the Buddha's speech actions, able to turn the wheel of Dharma. Non-retrogression has four types: (1) Non-retrogression in according with noumenon, because there is no altered teaching; (2) Non-retrogression in responding to capacities, because utterances are never in vain; (3) Non-retrogression in benefiting, because hearing it leads to certainty; (4) Non-retrogression in subduing, because heavenly Māras and non-Buddhists cannot shake them. Furthermore, there are four kinds of non-retrogression: faith, station, realization, and mindfulness; here it corresponds to the fourth, non-retrogression of mindfulness.

5.18

Third, from "all Tathāgatas" onward, the virtue of the non-obstruction between both practices: this means drawing in and gathering the Buddha's virtues without obstructing the cultivation of causes. The text has five clauses: 1. Drawing in and gathering the Buddha's virtues. Yet this has two meanings: first, practice being completed, they gather the fruition; second, all buddhas equally bestow their empowerment. 2. From "all" onward, being reborn universally following buddhas, without distinguishing between pure and defiled [realms]. 3. From "having already" onward, making offerings to buddhas to amass merit: boundless in the ten directions and limitless across the three times, because they make offerings to all these buddhas, and because they rejoice in having encountered them without clinging to the marks of merit, they are tireless throughout long ages. 4. From "all" onward, constantly acting as assistants, the meaning applying to both true and responsive [bodies]. 5. From "constantly with" onward, taming beings through compassionate vows: not benefiting beings with partial and small teachings, they only gather beings through universal vows of identical essence to make them realize bodhi, thereby manifesting the complete fullness of the essence of wisdom.

5.19

Second, from "accomplished" onward, it summarily concludes that the many approaches cannot be fully praised. The virtues of bodhisattvas cannot be exhaustively stated in words; they should be grouped by category, and so it says: "innumerable like this."

5.20

In the second major section, the assembly of various sentient beings, there are thirty-nine assemblies in all, grouped into three: first, the assembly of various miscellaneous spirits; second, from the "asuras" onward, the assembly of the eight classes and the four kings; third, from the "Trāyastriṃśa devas" onward, the assembly of the various devas of the desire and form realms. Now, the first has nineteen assemblies. They are collectively named "spirits" (shen) because their numinous presence is unfathomable. The text in each case has three sections: first, indicating the number and distinguishing the category; second, listing the names and concluding the count; third, gathering the virtues to perfection. Now, the first is the assembly of vajra-holding spirits. In the first part, distinguishing the category: they are named because they hold this pestle (vajra) to protect and guard the Buddha. However, every single category universally has what it symbolizes: just as the earth symbolizes the earth of the mind, and the ocean symbolizes the ocean of virtues, etc.; by observing their praises of virtues, one knows the universal meaning. Here, this symbolizes prajñā being firm and sharp, guiding all practices to the other shore. Second, from "that is to say" onward, it lists the names and concludes the count. The naming of the various assemblies is entirely established for the sake of beings in accordance with the Dharma-gate they have attained. First, Nārāyaṇa: this means "firm and solid"; because he sees that the Buddha's wondrous physical marks are all indestructible, he receives this name. Second, seeing the hairs of the Buddha's body like sun discs, manifesting various lights that swiftly destroy obstacles and afflictions, he is therefore named "Banner." Third, seeing the Buddha's bodily light outshining all, like Mount Sumeru appearing above the great ocean, with dharmas such as supernatural powers blooming like flowers, [he is named accordingly]. Fourth, his perfect voice conforms to the kinds [of beings], shaking like thunder. Fifth, manifesting as a world leader, he uses wondrous sense faculties to bring beings to awakening. Sixth, the light of his wisdom expounds the Dharma, causing beings to delight in it. Seventh, adorned with jewels, his wondrous marks are like the Huayan tree, and his skillful means alert beings like the sound of thunder. Eighth, his blessings are profound and his marks wondrous, shining with brilliant light, like a lion king dwelling in the assembly without fear. Ninth, with eyes of compassion he looks upon beings as auspicious eyes, because the flames of his supernatural powers secretly appear before beings. Tenth, because he rains down these ornaments and brilliant lights. The assemblies below are all understood by analogy with this; when it reaches the point where they attain the Dharma, their names will become evident on their own. Fearing cumbersome text, they are omitted below without explanation. Third, from "all having in the past" onward, gathers the virtues to perfection. Ten phrases are divided into two: the first two phrases generally reveal their vows and practices. Through the power of past vows, they were able to participate in the Dharma assembly and constantly be intimate attendants; through the present completion of practice, they are able to serve everywhere. Later, from "accumulated" onward, it specifically reveals the marks of perfection: 1. blessings accumulated from pure karma; 2. wisdom reaching the realms of samādhi. The realm of phenomenal samādhi follows phenomena in hundreds of thousands of ways; the realm of noumenal samādhi is the true suchness of the real mark; inconceivable samādhi takes non-obstruction as its realm. Here, wisdom illuminates them all, hence it says "clearly attained." 3. With supernatural powers they follow where the Buddha dwells; 4. the function of their entry is difficult to conceive; 5. their presence in the assembly is supreme and outstanding; 6. they respond to beings and tame the living; 7. they transform their forms following the Buddha; 8. they protect the places where the Buddha dwells. The text of these can all be understood.

5.21

Second, the bodily assembly spirits: the text has three parts, the same as before. First, distinguishing the category, has two meanings: 1. "Body" refers to the spirit's own body; "assembly" means being born together and named together, as well as those accompanied. Wherever there is one, there must be two more, making three in total; being three, it is called an "assembly." Combining the active and the passive yields the name "bodily assembly spirits." 2. In terms of what they preside over, it means this category of spirits specializes in transforming many bodies to perform the Buddha's work. The second, their names, and the third, their virtues, can both be understood from the text. Third, the foot-traveling spirits also have two meanings: 1. It means they rely upon foot-traveling beings and protect them; as below, the foot-traveling spirit of the monk Sudarśana holds flowers to receive his feet. In the virtues below, longing for and looking up to the places where the Tathāgata walks on two feet, these are path spirits. Universally, they symbolize cultivation, treading where the Buddha walked. Fourth, the bodhimaṇḍa spirits derive their name from what they rely upon and guard. The categories of spirits below are all the same as this. As for "bodhimaṇḍa": they not only protect the Buddha's bodhimaṇḍa, but wherever there is a site adorned as a bodhimaṇḍa, they protect it within. In the virtues below, they vow to make offerings to the Buddha, symbolizing the protection of the bodhimaṇḍas of the ten thousand practices and those who cultivate them. Fifth, the city-presiding spirits symbolize the virtues of practice guarding the Dharma-city and mind-city, as explained in the section on Māyā. In their virtues, adorning the Buddha's palace with their own virtuous practices has three reasons: 1. the Buddha's palace is the supreme among what is guarded, and embellishing it is to honor the Buddha; 2. the roots of goodness of host and retinue mutually interpenetrate and gather; 3. it embellishes the place where the Buddha of one's own mind rests. Sixth, the earth-presiding spirits symbolize carrying the virtues of practice with profound and weighty vows, and also symbolize the ground of the mind serving as a support. Seventh, the mountain-presiding spirits universally symbolize the lofty supremacy of the myriad virtues, their nature all calm and solitary; specifically, they symbolize the supreme height of the virtue of wisdom. In the virtues, it says "attaining the pure eye," and among the names there are many titles with "light." Eighth, the forest-presiding spirits symbolize guiding the myriad practices with untainted wisdom, towering and standing erect. In the virtues, it says "all have lovely radiance." Ninth, the herb-presiding spirits symbolize the virtues of practice subduing delusion and nourishing the dharmakāya. If in terms of benefiting others, then the three karmas are not in vain, like the king of medicinal trees. In the virtues below, their nature being free from defilement means subduing delusion and removing illness; benevolently protecting beings means advancing good and providing replenishment. Among the names, they are collectively called herb-presiding; since herbs are different, each spirit is distinct. The "Auspicious One" presides over things like fragrant grass. "Pure Radiance" refers to things like stalactite. "Widely Renowned" is like the king of medicinal trees, the endurance grass of the snowy mountains, and the like. "Clearly Seeing the Ten Directions" refers to eye medicines and the like; align them accordingly with the Dharma. Tenth, the crop-presiding spirits: "crops" means planting the five grains; they symbolize the Dharma-flavor of the myriad practices nourishing self and others, fulfilling one's heart by benefiting others and self. In the virtues, they accomplish great joy. Eleventh, the river-presiding spirits are the sort of river gods; they symbolize the flowing stream of the Dharma river nourishing and benefiting all kinds, and also rescuing those adrift and drowning in the torrent of saṃsāra, for the Yangtze, the Yellow River, the Huai, and the Ji, whether clear or turbid, are all rivers. The stream of the Dharma and saṃsāra are both presided over by these spirits. In the virtues, "diligently benefiting beings" means that encountering downstream currents, they calm the waves and cease the billows; meeting upstream swimmers, gentle breezes stir lightly. Creatures of a watery nature dwell deeply in their habitat; streams of land-travelers flourish in abundance and should be gathered. Channeling a hundred streams to remove harm, irrigating ten thousand hectares to bring benefit—they diligently direct their minds to benefit sentient beings; interpret the symbolized Dharma according to the intent. Twelfth, the ocean-presiding spirits are the class of ocean gods; they symbolize completely containing the myriad virtues, each one deep and vast. In the names, the third, named "Remote from Dust and Free from Defilement": the eighty-sixth fascicle of the Yogācārabhūmi says: "Presently severing afflictions and being separated from them, hence remote from dust; the dormancy of these being freed from bondage, hence free from defilement." Now, in terms of nearby matters: "dust" means sense objects, and "defilement" is affliction. When the six faculties face objects and realize their nature is empty, it is called "remote from dust." When the various delusions do not operate, this is truly "free from defilement." Mind and objects depend on each other; becoming free from defilement is due to being remote from dust. Thirteenth, the water-presiding spirits: universally encompass the waters of the rivers, oceans, etc., above, as well as rain, dew, frost, snow, and so forth; they symbolize the Dharma water containing moisture and many other principles. In the virtues, pulling out the drowning is "rescue," and aiding those in danger is "protection": it means rescuing those already drowned in the water of wrong views and craving, and protecting those about to sink so as to benefit them—that is, clouds, rain, and so forth moistening and giving birth to all things. The correspondence to the Dharma can be understood. Fourteenth, the fire-presiding spirits are the sort of Song Wuji; they reveal the fire of wisdom burning the firewood of afflictions, ripening pure qualities, and shattering the darkness of ignorance. In the virtues: fire fundamentally has two functions: 1. it can bring benefit; 2. it can cause damage. Here, it uses the benefit and stops the damage. The symbolized Dharma is also like this: showing the light of wisdom to dispel darkness is using the benefit; eliminating the feverish torment of delusion and suffering is stopping the damage. Fifteenth, the wind-presiding spirits universally symbolize skillful means without abiding, destroying everything; specifically, as explained below. Sixteenth, the space-presiding spirits symbolize the emptiness of dharmatā; specifically, freedom from defilement, omnipresence, and so forth. They are also each explained according to their names. In the virtues: if emotional defilements arise chaotically, obscuring the emptiness of fundamental nature, when the sun of wisdom rises high, the clouds of emotion naturally roll away; when space has the sun, it is open and boundless; when wisdom accords with noumenon, it is vast and without limit; hence it is stated thus. Seventeenth, the direction-presiding spirits are the sort such as the Azure Thearch of the East; they symbolize revealing the directions of wrong and right, so that practice is without confusion or inversion. In the virtues, the light of their bodies, wisdom, and teachings guides and gathers all without exception, hence named "universally radiating." There is no time it does not radiate, so it is called "constant"; like the sun encircling the heavens, it continues without interruption. Eighteenth, the night-presiding spirits symbolize guiding with the light of wisdom in the dark night of ignorance and the long night of saṃsāra, causing [beings] to know the right path. In the virtues, foregoing sleep in the night watches is called diligent cultivation; reversing that long confusion, they take joy in the Dharma. Nineteenth, the day-presiding spirits gather and transform during the day, showing that the virtues of practice are constantly bright. In the virtues, first cultivate correct understanding, then diligently practice correct deeds. Having faith without understanding increases ignorance; having understanding without faith gives rise back to wrong views. Faith is purified through understanding; understanding deepens by relying on faith: this is the meaning of the day. The above mostly preside over the receptacle world, hence they are simply named "spirits." According to the Sanskrit text, except for the vajra-holding spirits, the rest are all female spirits, symbolizing compassionate nurturing. Bodhisattvas identify with their kind to gather sentient beings. From here below, those who govern sentient beings all receive the title of "king," and all are male.

First 21 of 26 passages. Read on

Linked texts (1)

大方廣佛華嚴經疏 — Classical Chinese