大方廣佛華嚴經疏 50

English (machine translation) 50

Language: English

50.1

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

(From here onward enters the fifty-second fascicle of the sūtra.) The fifth section explains the sphere of manifestation, directly revealing the realm of range and limitation, and concurrently analyzing the realm of cognitive objects. Relying on the first meaning, previously it revealed the mind in terms of wisdom, while here it directly explains the scope and range of the function of wisdom. Relying on the latter meaning, previously it explained that which knows, while now it analyzes cognitive objects; because cognitive objects are boundless, it reveals that the range is inconceivable, and because the range is inconceivable, only then does one exhaust the realm of cognitive objects. The two meanings complement each other, like a box and its lid matching. In the text, the prose is divided into three: the heading, the explanation, and the conclusion. Within the explanation there are two parts: first the Dharma, then the metaphors. In the Dharma there are also two parts: first broadly taking cognitive objects to reveal the realm of range; second, drawing upon the various minds to metaphorically illustrate the Buddha's sphere. In the former there are also two parts: first listing the boundlessness of cognitive objects, and then revealing that the range is immeasurable. Now for the first part: first it causes one to take unobstructed wisdom as that which knows, for without this one cannot measure the Buddha's sphere. Then it directly reveals the cognitive objects; the text has ten clauses: 1. Generally citing those who are transformed. 2. The time of transformation. 3. The place of transformation. 4. The Dharma of transformation. 5. The persons transformed. 6, 7, and 8 all explain what is realized; therein, 'tathatā' speaks of its essence, which being constantly of one flavor is said to be 'undifferentiated'; 'dharmadhātu' is that upon which arisen phenomena rely, hence it is said to be 'unobstructed'; the 'limit of reality' (bhūtakoṭi) is exhausting phenomena to reach the real, hence it is said to be 'boundless'. 9. The scope of the place of transformation. 10. Universally pervading. If considered in terms of the sphere of the two truths, the first five are the conventional, the next three are the ultimate, and the ninth pervades both the ultimate and conventional, since both the emptiness of phenomena and the emptiness of noumenon are empty. The last one negates both, revealing that the previous nine realms are identical with non-being. If considered in terms of the three truths, emptiness is the ultimate, and the three ultimates constitute the middle way. If subsumed under the five realms: the first three are the immeasurability of the world-realm; the fourth is the realm of taming and the preparation for taming; the fifth is the realm of sentient beings; the next three are the dharmadhātu; the remaining two negate both. Second, from 'Sons of the Buddha, just as all' onward, in revealing that the range is immeasurable, it first relies on the ten realms to reveal the range, and because the realm and wisdom correspond to each other, they are all immeasurable; afterwards, it relies on having no realm to reveal its non-existence, since even tathatā is unattainable. Therefore, the various realms arise like clouds while remaining ever quiescent. Since this is so for non-being, the same applies to the non-alteration and so forth of tathatā. Second, from 'Sons of the Buddha, one should know the mind' onward, it draws upon the various minds to metaphorically illustrate the Buddha's sphere. Therein are two parts: first directly explaining, and then questioning and explaining. Now for the first part: 'immeasurable and boundless' speaks of the vastness of its marks and functions. 'Without bondage and without liberation' explains that its essential nature is profoundly quiescent. Next, the intent of the question says: Why use the mind to metaphorically illustrate the Buddha's sphere? The intent of the explanation says: A bodhisattva's own mind manifests in accordance with thought, and hence has no fixed measure. The Buddha's sphere is also like this: manifesting according with the capacities [of beings], whether as body or as wisdom, how could there be a measure? When wisdom relies on thought to manifest, its nature is devoid of bondage and liberation, because it is not bound by marks and consequently there is no liberation.

50.3

Second, from 'Sons of the Buddha, just as the great dragon' onward, it is revealed through metaphors. The text has three metaphors: the first two illustrate being without bondage and without liberation; the last one illustrates being immeasurable and boundless, and being immeasurable and boundless pervades the preceding two sections. Now for the first part: the former clarifies the metaphor of rain falling from nowhere, directly illustrating being without bondage and liberation. Since there is no place it comes from, what bondage or liberation could there be? The latter clarifies the metaphor of ocean water coming from the mind, illustrating the cause for being without bondage and liberation. The water takes the power of mind as cause, and is not determinately internal or external. Wisdom comes from past vows; because it is dependently arisen, coming is non-coming. The second is the metaphor of the ocean's vast depth, illustrating being immeasurable and boundless, which contains three parts: first stating the theme and admonishing to listen; second, from 'Sons of the Buddha, this Jambūdvīpa' onward, revealing through the metaphor; third, from 'Sons of the Buddha, what do you think' onward, correlating with the Dharma. Within the metaphor are three parts: first separately revealing that the water is vast, the text having four sections: 1. the water of the four continents, 2. the rainwater of the dragon kings, 3. the water emerging from palaces, and 4. the dragon king Sāgara both raining and emitting water; each is double the previous to reveal depth and vastness. Second, from 'That which emerges' onward, it generally reveals the marks of the water: because it surges forth the tide rises, and because it is quickly dissipated by the jewels the tide falls; this is the ultimate explanation. Third, from 'Sons of the Buddha, this great ocean' onward, it generally reveals immeasurability, and additionally the water has four [qualities]. Third, within the correlation are two parts: first correlating the water's immeasurability. Buddha-wisdom in a single thought-moment is inexhaustible; how much more so when exhausting the three times and pervading the ten directions, layer upon layer, how could it be illustrated by metaphor? Second, from 'Sons of the Buddha, one should know the Tathāgata' onward, it correlates with generally revealing immeasurability. It is not only wisdom that constitutes the Buddha's sphere; the factors of awakening and so forth are all the realm of range. The ocean of wisdom correlates with the water, and the rest correlates with the jewels and so forth, which are all clear and easily understood.

50.4

Part three of the major text is the general conclusion. That is, concluding by stating the purpose of knowing: without knowing the Buddha's sphere, how could one benefit sentient beings?

50.5

The second section is the verses. The five verses are divided into two parts: the first one versifies the explanation of the Dharma; the remainder versifies the preceding metaphors, which also has two parts: the first two together versify the preceding two metaphors, identically illustrating freedom from bondage and liberation; the latter two versify the metaphor of the vast depth of the great ocean, merely versifying the general revelation of immeasurability, while the remaining text is omitted.

50.6

The sixth section is the practice of manifestation. Previously it explained that the realm of range and wisdom are boundless; now it reveals that in application, compassion and wisdom are inexhaustible; although the ocean of wisdom is already full, compassion never ceases. In the prose are two parts: first, stating them; second, explaining the characteristics. In explaining the characteristics there are three parts: first, stating the two practices; next, explaining the two practices; finally, concluding the two practices. Now for the first part, the meaning has multiple implications: 1. Unobstructed practice is the phenomenal practice of noumenon. Tathatā practice is the noumenal practice of phenomena. The former is the mark of practice, while the latter is the essence of practice. Furthermore, the former is compassion identical to wisdom, while the latter is wisdom identical to compassion. The former is the conventional identical to the ultimate, while the latter is the ultimate identical to the conventional; fused without obstruction, they constitute the Tathāgata's practice. Second, from 'Sons of the Buddha, just as tathatā' onward, it explains both, containing two parts: first explaining tathatā practice, and then unobstructed practice. Now for the first part: the name 'tathatā' contains both Dharma and metaphor. In the text are three parts: first, repeating the name to interpret it, explaining that the essence transcends the three times, and hence is identical to tathatā. Conforming to suchness forms practice, and practice is identical to suchness. Past and future are not conditions, hence neither arising nor moving; the present is free from conditions, hence not originating. Second, it again cites the formlessness of the dharmadhātu to explain that negating both accords with the middle, from which we know that the true mark and so forth are all the Tathāgata's practice. Third, it cites the metaphor of a bird flying through empty space to explain the meaning of non-measure. Non-measure has two aspects: 1. Because the practice is vast and immeasurable, it is said that the Tathāgata's practice has no boundaries. 2. Being phenomenal yet identical to the real, it is devoid of delimited measure; hence it is illustrated by empty space. Since it has no measure, how could there be an immeasurable? If one posits an immeasurable, that itself is a measure. The perpetual quiescence of negating both constitutes the Tathāgata's practice; therefore, the mind becomes increasingly void, and the practice increasingly vast—practicing all day, yet never having practiced. Therefore the *Mahāparinirvāṇa-sūtra* states: 'There is yet another practice which is the Tathāgata's practice, namely the Great Vehicle's Mahāparinirvāṇa.' Second, from 'Sons of the Buddha, the Tathāgata, Arhat, Samyaksambuddha' onward, it explains unobstructed practice. In the text are two parts: first generally clarifying according to the Dharma, and then separately illustrating through metaphors. Now for the first part: wisdom does not abide anywhere, and compassion manifests what is practiced; that is, compassion and wisdom are unobstructed, being intrinsically free from the two hindrances and causing others to be unobstructed—all of which are unobstructed practice. In separately illustrating through metaphors are two metaphors: first, the metaphor of the garuḍa cleaving the ocean, which illustrates compassion identical to wisdom; second, the metaphor of the sun and moon having no deliberate thought, which illustrates compassion not losing wisdom. Third, from 'Sons of the Buddha, one should in this manner' onward, it concludes both practices: the nature concludes tathatā, and the mark concludes unobstructedness.

50.7

The second section is the verses, of which there are five: the first three versify tathatā, and the latter two versify unobstructedness.

50.8

Seventh is the manifestation of the fruit of the perfect practice of bodhi, for confronting conditions and cultivating practice must result in the attainment of sambodhi. Therefore, the text has three parts: posing the question, explaining the marks, and summarizing. In questioning sambodhi, five gates are briefly revealed: First, explaining the name. In the Jin [translation], the name is bodhi, retaining its Sanskrit term; here it is translated as 'awakening' (jue), specifically distinguishing the two vehicles and distinguishing ordinary bodhisattvas, as already shown in the first assembly. Furthermore, the term 'bodhi' alone refers merely to the path that is awakened to. Now saying 'attainment' is the name for the union of noumenon and wisdom. Second, clarifying the essence. The Mahāyānasaṃgraha says: 'The two wisdoms and the two abandonments constitute the essence of bodhi.' The Dazhidulun says: 'Both bodhi and the abandonment of bodhi are called bodhi.' If based on this sūtra, it penetrates all dharmas, as the text fully provides. Third, distinguishing its kinds. Some say it is only one: noumenon and wisdom united without two marks, so the Vimalakīrtinirdeśa says: 'As for suchness, it is neither two nor different.' Or it is opened into two, as the Pañcaviṃśatisāhasrikā-prajñāpāramitā clarifies that there is bodhi that is naturally pure and bodhi attained through cultivation, also called 'natural purity' and 'purity through expedients.' Or it is divided into three, according to the three vehicles, as in the Daśabhūmivyākhyāna. Or it is opened into four, as the Mahāparinirvāṇa-sūtra says: 'Those who contemplate with inferior wisdom attain the bodhi of śrāvakas... up to those who contemplate with the highest superior wisdom attain the bodhi of a Buddha.' Furthermore, the bodhi of the four wisdoms also consists of four meanings. Or it is divided into five, as the Pañcaviṃśatisāhasrikā and the Dazhidulun speak of the aspiration [to bodhi], etc. Or it fully clarifies ten, as in the chapter 'Detachment from the World.' Only the ten is the perfect one, which is what is distinguished here. The three excludes the first two; the four excludes the first three; the five excludes the first four; the rest are all shared and penetrated, being subsumed by the Ekayāna of the shared teaching. As for what is manifested by function, nothing is left unincluded. Fourth, clarifying function. The text contains ten gates, yet essence and function are interrelatedly manifested, each establishing a heading according to distinct meanings. Now, summarizing them comprehensively: it means taking the two truths as objects, severing the two obstructions, realizing the two emptynesses, giving rise to the two wisdoms, sealing the myriad capacities, manifesting the myriad forms, possessing the ten bodies, pervading the ten directions, extending through dust-motes and tip-of-a-hair locations, penetrating both cause and fruit, with boundless functions, fully revealed as in the text. Fifth, distinguishing marks. This corresponds to explaining the text, briefly distinguishing ten gates: 1. Universally explaining essence and marks; 2. Immediately manifesting the myriad capacities; 3. Essence and marks being extremely profound; 4. The equality of the three wheels; 5. The mutual penetration of cause and fruit; 6. The essence being free from deficiency or fullness; 7. Marks being without increase or decrease; 8. Function encompassing movement and stillness; 9. Pervading the dharmadhātu; 10. Universally pervading all minds. Among these ten gates, they may also be explained separately according to each gate. For now, the first is taken as general and the remaining nine as specific. Although there are nine specific gates, they explain ten meanings: the first explains the first; the second explains the tenth, meaning raising the beginning to encompass the end; the third explains sequentially from the second onward; the eleventh gate explains the eighth and ninth meanings, which will be known when reaching the text. The explanation of the text is obvious and should not be interpreted otherwise. Now first, the general explanation comprises ten gates, all containing essence, marks, and function. 1. Quiescent illumination is the essence of bodhi; hence it says: 'Without any observation regarding all meanings.' 'All meanings' refers to the objects of the true and conventional. Observation culminates in non-observation; hence the Vimalakīrtinirdeśa says: 'Non-observation is bodhi, because it is free from all conditions.' Like the ocean being without mind yet able to reflect immediately, it is not without comprehension; hence the Jin sūtra says: 'Comprehending all meanings.' Combining both sūtras' explanations makes the meaning complete and wondrous. Comprehension is itself observation; observation is itself non-observation. Since observation and conceptualization are thus quiescent, there are no delusions or habit-seeds. Non-observation is the essence; illumination and severance are the function; united, they are the mark. 2. Being equal to the myriad dharmas is the essence of bodhi; that is, wisdom and noumenon merge into the same single perfect awakening; hence it says: 'Equal regarding dharmas.' Yet without losing illumination, decisive and distinct; hence it says: 'Without doubt or confusion.' Since there is nothing doubted, the objects of knowledge are eternally quiescent. The above two already subsume the essence in the Mahāyānasaṃgraha. 3. One attained, all are attained; seeing no difference between sentient beings and Buddhas; hence it says: 'Without duality,' because of knowing that all sentient beings are the mark of bodhi. It is also the non-duality of subject and object; the Vimalakīrtinirdeśa says: 'Non-duality is bodhi, because it is free from mind and mental dharmas.' 4. Generally pointing to the previous three, essence and marks are quiescent and extinguished; quiescence and extinction is bodhi, because it extinguishes all marks. 5. Namely, where the mind's operation is extinguished, clear and unchanging; it is also non-operation, being bodhi because it is without recollection. 6. Although awakened, it is constantly in concentration, not abiding in concentration. 7. Having two meanings: first, horizontally pervading the ten directions, broadly boundless; second, the essence being without arising or ceasing, transcending finite measure. 8. Also having two meanings: first, vertically attained in thought after thought, without boundaries; second, once attained, eternally enduring, without a posterior limit. The mind has no initial mark, silently corresponding with noumenon, without an anterior limit. 9. Leaving the extremes and entering the middle. Before this, the Jin sūtra had 'without bondage and without liberation,' both subsumed within the two extremes. That is, whether defiled or pure, bound or liberated, existing or non-existing, one or different, etc., all such extremes are left behind without biased abiding, hence called 'leaving the extremes.' It is not seeing that there are extremes, for extremes are themselves the middle; being without middle and without extremes is truly abiding in the middle way. 10. Universally revealing detachment from speech. The previous nine drew on words to reveal depth, but had not exhausted the secret of bodhi; hence they are gathered back to the intrinsic transcendence, causing one to forget speech and accord with it.

50.9

Second, from 'Knowing all sentient beings' downward, sealing and manifesting the myriad capacities, which is the ocean-seal samādhi (sāgaramudrā-samādhi). The text has three parts: First, the dharma. Knowing the three times in a single thought is called omniscience (sarvajñatā). Next, the simile: raising the ocean seal to illustrate bodhi manifesting immediately without mind. Third, the application. Saying 'there is nothing manifested' has three meanings: first, manifesting without mind, hence like the ocean; second, that which is manifested is empty, hence like reflections; third, having no separate essence, just as water and reflections cannot be separated. The intrinsic essence reveals itself, hence it is called awakening. The Awakening of Faith says: 'All Buddhas and Tathāgatas are free from conceptual seeing; there is nowhere they do not pervade, because their minds are real.' That is, the nature of all dharmas, its own essence illuminating all false dharmas, possesses great wisdom-function; this is being without thought. Illuminating the objects of identical essence constitutes the marks and function of bodhi; hence the text above says: 'Without any observation regarding all meanings.'

50.10

Third, from 'O sons of the Buddha, the bodhi of all Buddhas' downward: essence and marks are extremely profound, because the nature is detached from speech, and because noumenon is complete while speech is partial.

50.11

Fourth, from 'O sons of the Buddha, the Tathāgata, Arhat, Samyaksaṃbuddha' downward: the equality of the three wheels, explaining the earlier 'equal regarding dharmas,' because of being equal to all dharmas, and because the mind-wheel is equal, what could there be to doubt? The text has two parts: first, specifically raising the bodies and so forth; second, generalizing and concluding to reveal multiplicity. In the first, there are thirteen bodies: the first six are equal to phenomena; the next three are equal to noumenon; the next one is equal to the non-obstruction between noumenon and phenomena and the non-obstruction among phenomena; the last three are equal to cause and fruit. Briefly raising thirteen, it concludes by saying 'boundless.' Where all say 'measure,' it is the measure of what is equalled. Where all say 'equal,' it is the three wheels that do the equalling. Equality has two meanings: first, equalling the measure of those phenomena and noumenon; second, equalling the essence of those phenomena and noumenon. Why are they equal? Those phenomena and noumenon are what I have realized; subject and object merge, and they are already me, so how could equalling them be difficult? Therefore, the sage is empty and without image, and nothing among things is not myself; uniting the myriad things to complete oneself. Second, from 'O sons of the Buddha, like what is attained' downward: generalizing and concluding, which can be understood.

50.12

Fifth, from 'O sons of the Buddha, the Tathāgata's attainment of sambodhi' downward: clarifying the mutual penetration of cause and fruit, explaining the earlier 'without duality,' because of being of the same single nature. The text has three parts: first, the statement; next, from 'all are the same' downward, the explanation; third, from 'knowing all' downward, the conclusion. In the first: among the eight marks [of a Buddha's life], it briefly raises two, hence saying 'and so forth.' This text corresponds precisely to the Vimalakīrtinirdeśa: 'If Maitreya attains bodhi, all sentient beings should also attain it, for all sentient beings are the mark of bodhi.' Maitreya manifested confusion about this purport, merely taking it as words of theoretical challenge, not knowing that true attainment of bodhi is genuinely as challenged. Furthermore, the previous section, by having me equal them, universally matched their measure; now, by having them equal me, it clarifies that they entirely appear within me; thus one knows that the one nature is equal, mutually accomplishing each other through reciprocation. As for the 'accomplishment' here, is it noumenal or phenomenal? If phenomenal accomplishment, why does the explanation say 'because of being of the same single nature'? If noumenal accomplishment, why does it say here 'attains sambodhi' and 'enters nirvāṇa'? This is the great articulation and the meaning of the perfect teaching of the Avataṃsaka; without contrasting it with other traditions, it is difficult to grasp. Now, if sentient beings are viewed from the station of humans and devas, they are fully endowed with the two selves of person and dharmas. The Hīnayāna sees only the real dharmas of the five aggregates. The Mahāyāna says either that they are merely manifestations of mind, or that illusory existence is identical to emptiness, discarding both person and dharmas. Or it says that they are solely the tathāgatagarbha, fully endowed with the nature-virtues [as numerous as] the sands of the Ganges. Sentient beings are the dharmakāya amidst defilements; dharmakāya and sentient beings share one meaning with different names, yet this is still spoken according to noumenon. Still others say: marks are intrinsically exhausted, nature is intrinsically manifest, and one cannot say they are identical to Buddha or not identical to Buddha, and so on. If based on this tradition, from the beginningless past they have already accomplished [buddhahood] and already entered nirvāṇa; this is not in terms of identical essence, where this accomplishment is that accomplishment. If so, why are there currently sentient beings who are not identical to Buddhas? If viewed from the station of sentient beings, they do not even see that mind-only is identical to emptiness, so how could they see the matters of the perfect teaching? Like being confused about east and calling it west, precisely because they cling to west. If all emotional attachments are suddenly shattered, then the dharmadhātu is completely manifested, with none that have not already accomplished it, just as that person awakens and the place that was west is entirely east. If so, why do the Buddhas still transform sentient beings? Because they do not know it like this, that is why they must be transformed. Transforming them like this is the ultimate transformation. Transforming them like this, there is no time when they are not transformed; hence the conclusion below says: 'Great compassion continues incessantly to rescue and liberate sentient beings, with various differences according to different approaches.' In terms of the gate of becoming a Buddha, all are accomplished. Furthermore, these sentient beings are like the mold over an image; causing them to remove the mold, they naturally see their own Buddha and also see others' accomplishment, as in the tenth passage.

50.13

In the second, the explanation: first, general explanation. Being of the same absence of nature, they can be accomplished right now. The nature of delusion is fundamentally false, so sentient beings are originally Buddhas; the true nature cannot be attained [as a newly produced thing], so it is not just now beginning to be accomplished; hence all are accomplished.

50.14

Next, inquiring further into what is absent: What kind of nature is absent? Because it is identical to the nature of bodhi. Afterward, explaining what is absent. There are twelve lines: the first four apply to both sentient beings and Buddhas; the next four are regarding sentient beings; the last four are solely regarding Buddhas. Not only is delusion empty and the real existent, nor is delusion existent and the real empty; through nature merging with marks, the dharmadhātu is perfectly manifested; therefore, due to this absence, it is said that they attain sambodhi. Furthermore, the twelve are subsumed generally into six pairs: 1. The pair of characterized and characterizer: defiled marks and pure marks exist in mutual dependence; the exhaustion in thought after thought is exhausted by conditions; the eternal exhaustion of afflictions is fundamentally exhausted of itself. 2. The pair of arising and ceasing: regarding ordinary beings, they are fundamentally unborn, which is the mark of nirvāṇa, and do not cease again; regarding the Buddha's bodhi, it does not begin to arise, so how could there be cessation? 3. The pair of self and non-self: having conditions and lacking a controller, even a self is unfindable, so how could non-self be findable? Within the true mark of all dharmas, there is neither self nor non-self. 4. The pair of conditions and non-conditions: because of arising through grasping conditions, even conditions are unfindable. 5. The pair of realizer and realized: bodhi that can realize depends on what is realized; the dharmadhātu that is realized is revealed by wisdom. 6. The pair of conjunction and non-conjunction: space is not conjoined, being revealed through existence, so its nature is non-existent; attaining awakening is conjoined, noumenon and wisdom uniting, which is pratītyasamutpāda, so it is not existent.

50.15

In the third, the conclusion: thing by thing is devoid of intrinsic nature, hence accomplishing the wisdom of all species (sarvākārajñatā). Realizing this identical essence, great compassion arises; once attained, it is eternally enduring, hence called 'continuous.' Furthermore, precisely because they do not know the absence of nature, teaching and transformation never cease.

50.16

Sixth, from "O sons of the Buddha, it is like space" downward clarifies that the essence is free from decrease and increase, explaining "without marks" above. Space is unproduced, so its essence has neither increase nor decrease. Bodhi is without marks, so how could its realization and non-realization differ?

50.17

Seventh, from "O sons of the Buddha, suppose that" downward clarifies that marks have neither increase nor decrease, explaining "without activity" above. Limpid and without difference, how could activity shift it? In this text there are three parts: first, positing a metaphor with questions and answers. Using emanations being formless, it illustrates that realization and non-realization are not different. Emanating many minds illustrates cultivating many causes. Emanating into many buddhas illustrates realizing many fruits. Second, from "Samantabhadra" downward praises the good to match the metaphor. Third, from "O sons of the Buddha" downward concludes this [section] and introduces the next.

50.18

Eighth, from "When the Tathāgata realizes sambodhi" downward, function encompasses both movement and quiescence, explaining "without cessation" above, because it does not stagnate in concentration. In this text there are four parts: first, stating the samādhi relied upon. Enlightenment does not stagnate in quiescence, hence it is called "well-awakened"; awakening to that single mark, it is therefore used as an expedient means. Second, from "Having entered" downward reveals the function of a single body. Since it takes the single mark as an expedient means, phenomena are all of a single mark, and therefore the one manifests as many. Third, from "Just as the single" downward analogously reveals the remaining bodies. When the Tathāgata realizes sambodhi, he spreads clouds of bodies throughout the dharmadhātu, every one of which is a vast body, all manifesting just like the single body. Fourth, from "O sons of the Buddha" downward summarizes the many gates. This means that the manifestation above takes a single concentration as its gate, and the other concentrations are likewise. Since the gates of concentration are like this, the gates of compassion, wisdom, dhāraṇī, and so forth are also like this; hence there are immeasurable realms. This is called high without superior, vast beyond limit.

50.19

Ninth, from "O sons of the Buddha, you should know that the Tathāgata" downward clarifies pervading the dharmadhātu, explaining "immeasurable" above. "Immeasurable" has two aspects: first, immeasurability in vastness and multiplicity, because a single hair contains many, pervading the dharmadhātu; second, having no measure of parts, because none are produced. In this text there are three parts: first, clarifying that a single hair contains many, explained through their being unproduced. This differs somewhat from the preceding section. Furthermore, here only buddhas are manifested, which is mutual relation among the same kind; the preceding [section] extended to many kinds, which is mutual entry among different kinds. Also, the preceding was abiding in the essence and universally responding, whereas this is containing in accordance with the noumenon and also pervading in accordance with the noumenon. Second, from "Just as in a single hair" downward analogously reveals the many hairs; wherever there is room for a hair is itself a pore. Next, investigating the meaning, it says: The body tallies with non-production, so it may be granted that it can contain the dharmadhātu; space has nothing capable of tallying, so how can it also contain it? The explanation says: Since there is no place it does not reach, there is nothing that is not the Buddha's body. This is called grandly encompassing heaven and earth, subtly entering where there is no space between. Third, from "In accordance with" downward resolves a doubt. The doubt asks: If so, why must it be at the Bodhi tree? The explanation says: It is merely in accordance with what beings' capacities can receive. From this we know that sitting under the Bodhi tree and頓 achieving many bodies all at once is still called an accommodation according to what is appropriate; how could the Peak of Existence or the Deer Park be the ultimate truth?

50.20

Tenth, from "O sons of the Buddha, you should know that one's own mind" downward clarifies universally pervading all minds, explaining the previous two gates. This is divided into two: first, directly clarifying universal pervasion, explaining "without boundary" above, because it is constantly achieved thought-moment by thought-moment, having no edge or boundary. Second, from "Vast" downward summarizes both negations, explaining "far removed from the two extremes and abiding in the middle way" above. Now, the first also has two parts: first, pointing to a single mind; second, from "Just as one's own mind" downward taking all minds as analogous. In the former, it first presents, next questions, and then explains. The explanation saying "not separated" has two meanings: first, sentient beings' bodies and minds are themselves what the Buddha realizes; second, they are wholly identical to the Buddha, being of the nature of bodhi. This is the fruit of the other residing in one's own cause, not speaking of a causal person possessing buddha-nature of their own, for this text directly reveals the Buddha's bodhi. Next, it summarizes both negations: neither separated nor interrupted. The explanation has two meanings: first, "not separated" concludes the preceding "nowhere not present"; "not interrupted" gives rise to the following "without rest". Second, "not separated" is because sentient beings and buddhas are not different; "not interrupted" is because sentient beings and buddhas are not identical, unlike sentient beings who can be cut off and destroyed. This is called entering the inconceivable gate of expedient means. Therefore, those who do not grasp the meaning form thoughts of sentient beings, which is unacceptable; even if they form thoughts of the Buddha, that is also unacceptable. Being identical is unacceptable, and not being identical is also unacceptable; one should purify the eye of wisdom and not grasp at conceptual feelings. The third is the overall conclusion, which is the final "O sons of the Buddha". Knowing based on this now, it reflects upon the previous ten gates with nothing obscure left unexhausted; apart from this, how could there be true bodhi? Below there are six verses that praise the previous ten gates: the first two praise the first two gates in order; the next three praise the sixth, seventh, and eighth in order; the last one broadly praises the fourth, fifth, ninth, and tenth, because they share the meaning of universally manifesting the immeasurable. As the third gate merely reveals being beyond words, it is omitted and not praised in verse.

50.21

Eighth, clarifying the appearance of turning the wheel of the Dharma. Having attained great bodhi, by principle it must be turned and transmitted. In the prose there are three parts: first, the statement and question; next, explaining the marks; finally, the general conclusion. Within explaining the marks there are two parts: first, revealing the essence and function; second, revealing that on which they rely. Now, the first is divided into three: first, the doctrine; next, the metaphors; finally, the concluding exhortation. In the first, the text has nine phrases, reducing the number ten; each first states and then explains. The first five reveal the essence to be quiet and empty; the latter four discern the marks and functions to be deep and vast. Among the former: first, the mind capable of turning; second, the essence that is turned; third, the fruit attained; fourth, the teaching capable of expressing; fifth, the noumenon revealed. Indeed, turning the wheel of the Dharma does not go beyond these five; here all phenomena tally with the real. First, the mind capable of turning: because of knowing that dharmas do not arise, right when turning the Dharma one does not give rise to thoughts saying, "I am turning and transmitting to the person before me"; this is called mind-sovereignty, and only like this is it truly capable of turning. Second, the essence that is turned: namely, indicating, exhorting, and realizing, called the three turnings. These three are called "wheels" because they crush hindrances and afflictions. Saying "free from extremes": if there were delusions to be crushed, one would not yet be free from permanence; if there were no delusions to be crushed, how could one avoid annihilation? Now, being forever free from the extremes of annihilation and permanence, only then can one truly sever what should be severed; knowing, realizing, and cultivating are also like this. Third, the fruit attained: because of severing delusions, one attains the edge of detachment from desire; because of realizing the emptiness of nature, originally there is nothing to be detached from, so this edge is also dispelled. Fourth, the teaching capable of expressing: the noumenon borrows speech to be expressed, but now realizing it is originally quiescent and that cessation cannot be spoken of, one speaks all day long yet has never spoken. Fifth, the noumenon revealed: namely, quiescence and cessation. Now, realizing the naturally pure nirvāṇa, dharmas are originally not so, and now there is no cessation; only this is ultimate cessation. Thus we know that this wheel is originally always pure. Among the latter four of deep and vast marks and functions: first, every word touched upon is the wheel's vastness; second, being quiescent right within function is depth. The following two are both deep and vast. Third, the one is identical to the many without a master; fourth, being horizontal and vertical yet constantly empty; this means horizontally there is no omission, for there is nothing it does not turn; vertically there is no end, exhausting the future; and not adhering to inner or outer, it is deep and vast without shores. Second, in the metaphors from "O sons of the Buddha, it is like" downward, the text has two metaphors: first, the metaphor of inexhaustible writing, illustrating the ninth, inexhaustibility; second, the metaphor of universally entering without abiding, illustrating the sixth, seventh, and eighth being constantly quiescent within function. Within this, there are the doctrine, metaphor, and application. In the application there are two parts: first, applying universal entry into everything. Because in the doctrine above it merely said entering all words, now clarifying entering other dharmas, whatever category is touched upon is a Dharma wheel; how could it be the same as the Three Vehicles merely using the Buddha's voice as the wheel, and so forth? Second, from "All sentient beings' various" downward directly applies to the previous text's entering all speech. The first five are easy, so they are omitted and not given metaphors. Third, from "O sons of the Buddha" downward is the concluding exhortation, which is clear. Second, from "Furthermore" downward reveals the causes of the Dharma wheel. Within this there are three parts: first, discerning the causes from which the wheel arises, arising due to differences in capacities. If separated from beings' capacities, the Buddha would have nothing to say. Next, from "O sons of the Buddha, the Tathāgata" downward clarifies the wheel that arises from the causes. Since beings' capacities differ in strength, the teaching must appropriately vary. Within this, the name of the concentration upon which preaching the Dharma relies is unimpeded eloquence and lack of cowardice or fear. Attaining the ultimate is possessed only by buddhas. Finally, from "Being able to know thus" downward concludes with its benefits and losses. And the third is the general conclusion; the text of both is clear.

50.22

The verses consist of five gāthās, divided into two: the first two verses praise the essence and function of the Dharma wheel; the latter three verses praise the causes of the Dharma wheel.

50.23

Ninth is the manifestation of nirvāṇa. The rotation of conversion being complete, he rests peacefully in the secret treasury, manifesting cessation for the sake of beings; hence it is explained next. Now, Great Nirvāṇa is indeed the locus where all the noble ones return to the source and merge in obscurity; quiescent and unconditioned, yet vast and fully complete; shapes and names are cut off from portents; consciousness and intellect find it difficult to fathom. Now, forcing a name upon the nameless, there are also five distinctions: First, explaining the name. Nirvāṇa's proper name is "cessation" (nirodha); drawing upon its semantic categories, there are many aspects. Generally translating it by meaning, it is called "complete quiescence" (yuánjì): because its significance fills the dharmadhātu and its virtues are as abundant as dust and sand, it is called "complete"; because its essence exhausts true nature and wonderfully cuts off the entanglements of marks, it is called "quiescent." And when one speaks of "great," horizontally there is nothing it does not encompass, and vertically it has no initial limit. This is in terms of the nirvāṇa of the three virtues. If opened in terms of meaning, three meanings are briefly explained: first is greatness of essence, because its self-nature is pure; second is greatness of marks, because through purification by skillful means, entanglements are eliminated and virtues are complete; third is greatness of function, because the transformative function is inexhaustible. "Pari-" has the meaning of "entering," because it enters by nature, enters truly, and manifests entry. When completely interpenetrating and unobstructed, it is Great Nirvāṇa. Second, presenting the essential nature. Since nirvāṇa is wondrously beyond conventional numbers, serene, tranquil, and subtle, though soaring far above the hundred negations, there is nowhere it is not present. Now, seeking it by its meaning, it does not go beyond three dharmas: namely, mahāprajñā, liberation, and the dharmakāya constitute its essence. Why these three? Because they overturn the three defilements; because they accomplish wisdom, grace, and abandonment; because they accomplish the dharma-gate, dharmatā, and response-transformation bodies; and because the great wisdom capable of realizing merges with the realized principle, with entanglements eternally quiescent. However, these three kinds are not separate from the single suchness; their virtues and functions are distinguished: illumination identical to quiescence is prajñā, quiescence identical to illumination is liberation, and the essence of quiescence and illumination is the dharmakāya. Like a bright, pure, round pearl: brightness is prajñā, purity is liberation, and the round essence is the dharmakāya; differentiated in terms of function, their essence is not separate. Therefore, these three dharmas are neither vertical nor horizontal, neither parallel nor distinct, like the eyes of [the god] Śakra, or like the worldly letter 'I' [in Siddhaṃ script]; this is called the secret treasury, being Great Nirvāṇa. Third, revealing the varieties. Although the principle leaves nothing ununified and the semantic categories are as numerous as dust and sand, now, moving from narrow to broad, they are briefly divided into one or two. Or only one is taught: namely, Great Nirvāṇa. Or two are taught, which naturally has three approaches: first, with remainder and without remainder; second, naturally pure and pure through skillful means; third, true and responsive. Or it is divided into three, which has two kinds: first, in terms of the three vehicles; second, namely, self-nature, true, and responsive. Or it is divided into four: first, naturally pure nirvāṇa; second, with residue of support; third, without residue of support; fourth, non-abiding [nirvāṇa]. With remainder and without remainder apply generally to the Great and Small [Vehicles]; here, only the Great is taught. Among the three kinds, the two vehicles are not explained; the rest are all fully discussed as interpenetrating and unobstructed, constituting Great Nirvāṇa. As the text sets forth fully, it is not merely the responsive extinction. Fourth, displaying activity and function. Encompassing all antiquity, guiding and reaching all directions, there are no beings not crossed over, none not brought to fulfillment. Therefore the Nirvāṇa [Sūtra] says, "Being able to establish great affairs is the manifestation of the Dharma gate," which are all this function. However, the broad meanings of the various approaches are fully provided in separate treatises, and are briefly contained here in the text. Fifth, explaining the text has two parts: first, posing the inquiry; second, directly revealing [it]. Within directly revealing, there are ten: 1. the essential nature is true and permanent; 2. virtues and functions are perfectly complete; 3. appearance and disappearance are eternally serene; 4. waxing and waning do not alter it; 5. manifesting cessation while wondrously abiding; 6. arising and ending in accord with conditions; 7. presence and absence mutually appearing; 8. great function is boundless; 9. essence is free from the two extremes; 10. concluding by returning to non-abiding. Yet these ten passages, though different according to meaning, all contain essence and function mutually penetrating, revealing Great Nirvāṇa. Now the first has three parts: first, adducing the dharma to encourage understanding; second, pointing from principle to phenomena from "like tathatā" onward; third, explaining and revealing identical marks from "why is that?" onward. Now the first. The "fundamental self-nature" refers to the ten items listed below, such as tathatā, because they are the root of true and responsive nirvāṇa. The essence is naturally pure nirvāṇa; emerging from the two hindrances is called pure through skillful means, which is true nirvāṇa. Great compassion responding to beings also flows from this; hence it is called the root. Because it is the root, merely understanding tathatā is understanding nirvāṇa. In the second part, pointing from principle to phenomena, all of them say "like"; "like" means identical; the nirvāṇa capable of being identical pervades both the true and the responsive. What is identical, such as suchness, is naturally pure nirvāṇa; hence the preceding phrases all have the designation of nirvāṇa. If response and truth had no root, and the response were not unarisen, what would be wondrous about the manifestation? Therefore, using the root to encompass the branch, and using the essence to reveal the function, makes all completely quiescent as Great Nirvāṇa. The reason for listing ten names is to show that the ultimate wondrous Path completely exhausts principle and nature with none not identical, and virtues are inexhaustible. The ten names have already been explained above. In them, the reason "boundary" (koṭi) is added to the last two is that exhausting truth in the absence of truth constitutes the limit of tathatā, and so on. In the third part, explaining and revealing identical marks: as for the previous statement "is also thus," how is it thus? Hence it says that like tathatā and so forth, it is neither born nor destroyed. Why is it unarisen? Because it is only revealed by an elucidating cause (jñāpaka-hetu), not produced by a productive cause (kāraka-hetu). Since it has no birth, it is also not emerging from obstacles. Since at the beginning there is no birth, it is eternally permanent and unceasing. From this we know that the profound Path resides in wondrous awakening, and wondrous awakening resides in being identical to the true; being identical to the true, arising and cessation are viewed equally; viewing them equally, this and that are not two. Therefore tathatā shares the same root with me, and dharmatā is one essence with me. Since the true is not destroyed, how could the cessation of the responsive be real? From this we know that when nirvāṇa is called "cessation," it lies in the absence of cessation.

50.24

Second, from "Bodhisattvas, the Tathāgata does not, for the sake of..." onward explains that virtues and functions are perfectly complete; the Tathāgata's body is fully equipped with physical marks, constantly manifesting before those of great capacity. In the text, it first sets forth the heading, and then inquires and explains. In the heading, revealing reality in terms of persons, it says that it is not for bodhisattvas, making clear that speaking of eternal extinction is for the two vehicles, and the vanishing of traces at the twin trees is entirely for ordinary people and the lesser [vehicle]; based on this, it is also called distinguishing it from ash-like extinction. In the subsequent inquiry and explanation, the text has two levels. In the first explanation, there are naturally two meanings: first, to cause them to see the enjoyment-body in accordance with reality, which is identical to the dharmakāya constantly abiding before them. The Nirvāṇa [Sūtra] says: "That nirvāṇa is not empty means there is wholesome form, permanence, bliss, self, and purity. Because of eliminating the impermanent, one obtains this permanence." Second, from "in a single thought" onward causes them to see that the responsive function across the three times is also precisely permanent; hence it says they are all like the present. The Nirvāṇa [Sūtra] says: "My present body is precisely the permanent body." From "dharmakāya" onward, opening the sandalwood-throne Buddha-stūpa, one sees that the Buddhas of the three times have no nirvāṇa. The Laṅkāvatāra also says: "There is no Buddha in nirvāṇa, nor is there any nirvāṇa Buddha." Also, not giving rise to thoughts of duality or non-duality is because of being far removed from what perceives and what is perceived. That is to say, since one knows that the subtle spirit is inexhaustible and wondrous form is serene, with the three times completely equal, what movement or stillness of arising and cessation could there be? Therefore one does not give rise to [the thought of] two. Nor does one grasp this single permanence, so there is no non-duality. Below, it inquires and explains again. The intent of the inquiry says: How can a bodhisattva not give rise to thoughts? The explanation says: Because the bodhisattva understands the emptiness of dharmas, fundamentally there is no conceptual grasping. Having no mind toward movement and stillness, in the end one does not call the Buddha permanent or impermanent.

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大方廣佛華嚴經疏 — Classical Chinese