大方廣佛華嚴經疏 51

English (machine translation) 51

Language: English

51.1

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

51.2

Chapter 38: Leaving the World (The above enters the fifty-third fascicle of the sūtra text)

First, explaining the purpose of its occurrence. The purpose of its occurrence is threefold: 1. The occurrence of the section: previously, the section on cultivating the cause, tallying with the fruit, and generating understanding was explained, where understanding arises with regard to the Dharma; now, the section on relying on the Dharma, advancing cultivation, and perfecting practice is explained, where practice is generated based on understanding, because the meaning follows in sequence. 2. The occurrence of the assembly: the previous assembly concluded the generation of understanding where the cause is perfected and the fruit is fulfilled; this assembly concerns correct practice dwelling in the world without defilement, pervading from beginning to end, and hence it occurs next. 3. The occurrence of the chapter: in the previous chapter, the fruit of manifestation was supreme; now it explains that based on that, one generates practice that is perfectly interpenetrating, and hence it occurs next. Although the single section, single assembly, and single chapter are identical [in substance], since that to which they are paired differs, the purpose of their occurrence is also distinct.

51.4

Second, explaining the title. There are also three distinctions: 1. The title of the section: obscuring the names of those stages and merely manifesting the dharmas of practice is intended to reveal the non-obstruction of practice and stages and the perfect interpenetration of prior and subsequent; therefore it is named thus. 2. The title of the assembly: in terms of the Dharma, it does not differ from the section's title; in terms of place, it is called the Assembly in the Hall of Universal Light, which is the third assembly [held there]. It is the seventh repeated assembly, because at the conclusion of the assemblies one returns to the beginning. Although it surpassed the four heavens, all were assemblies for generating understanding; now, re-convening the assembly, it comprehensively corresponds to the beginning and end of that section, accomplishing practice based on understanding, and hence the assembly is at Universal Light. In the previous section, the generation of understanding had distinctions, and so it was entrusted to successive locations to reveal shallow and deep; in this section, the arising of practice is perfectly interpenetrating, and therefore a single assembly gathers together both cause and fruit, also signifying that accomplishing practice does not depart from universal radiant wisdom. Here, without being separated by other places, what meaning of a 'repeated assembly' is there? In terms of sequence, earlier and later times precisely constitute the meaning of 'repetition'. In terms of perfect interpenetration, it is called repetition in terms of meaning; therefore, without moving from the previous two, it ascended to the four heavens. Comparing the second and seventh, how could there be any separation? One clearly knows that in terms of meaning, it is like the unobstructed interpenetration of lamp lights, and also like a lamp wick flaring again to shine anew. In terms of persons, it is called the Assembly of Questions and Answers between Samantamati and Samantabhadra. 3. The chapter title has two parts: 1. obtaining the name; 2. explaining the name. As for the first, there are again two: 1. Variant titles. There are ten meanings below, which will be discerned when reaching that point. There is an independent translation entitled the *Sūtra on Crossing Over the World* (Dushi jing), where 'crossing over' has the meaning of 'leaving'. There is also an independent translation entitled the *Sūtra of the Two Thousand Questions Answered by Samantabhadra Bodhisattva*, which receives its designation based on the persons and dharmas capable of leaving. 2. Directly discerning the original designation: as a whole, it receives its name from transcending the defilements of the world. Distinctly, there are three meanings: 1. in terms of Dharma; 2. in terms of practice; 3. in terms of stages. In terms of Dharma, first comes the world, and second, leaving the world. There are three categories: 1. In terms of phenomena, there are two worlds: the vessel and sentient beings; this divides them according to container and contained. 2. In terms of coarse and subtle, there are also two: the conditioned world and the unconditioned world; this divides them according to share-and-span [saṃsāra] and transformational [saṃsāra]. Because transformational [saṃsāra] is not subsumed under the three realms of existence, it is called unconditioned. Thus the *Śrīmālādevī-sūtra* states: 'Conditioned birth and death, and unconditioned birth and death.' Yet although coarse and subtle differ, their essence does not go beyond the two. 3. In terms of defilement and purity, there are three: to the initial two, the wisdom of sambodhi manifested as identical to the world is added, yet it is not the same as the world, as discerned in the *Daśabhūmika-śāstra*. Second, explaining 'leaving': leaving has two meanings: 1. leaving by nature, because the world's nature being empty is precisely transcending the world; 2. explaining leaving in terms of phenomena, because when practice is accomplished there is no defilement. The verse of Balavana states: 'The dharmas of the five aggregates in the three periods of time / Are spoken of as the world; / Their cessation is not the world: / These are merely conventional designations.' Cessation applies to both meanings. In leaving phenomena, there are semblance-leaving and true leaving, partial leaving and complete leaving, which will be discerned below. 2. In terms of practice, it is briefly analyzed in four propositions: 1. following; 2. leaving; 3. both; 4. eliminating both. As for 'following', ordinary mortals are submerged in the aggregates of the world; they neither leave nor [consciously] follow. Followers of the two vehicles lack compassion and cannot follow the world; though they leave, it is not true. Only when the bodhisattva can follow is it true leaving; hence 'following' is used to explain 'leaving'. As for 'leaving', because of having great wisdom, they understand that the world is by nature free [from defilement]; dwelling in it without defilement also differs from ordinary mortals and the Hinayāna. As for 'both', because of compassion they constantly act in the world; because of wisdom they are not defiled by worldly dharmas. Since they take the non-duality of the world and its nature-leaving as their object, they take the non-duality of compassion and wisdom as their practice. The interpenetration of object and practice has three propositions: 1. Compassion is never without wisdom, so the world is never not left; therefore, constantly remaining in the world, they have never not departed from it. 2. Wisdom is never without compassion, so leaving is never not the world; therefore, perpetually transcending beyond the world, there is nowhere they do not roam the world. 3. Because both are fused, movement and stillness are non-dual, being solely a single thought—namely, no-thought. Because of no-thought and so forth, between the worldly and the supramundane there is no obstruction. As for 'eliminating both', since the object consists of both the world and nature-leaving mutually neutralizing and both perishing, compassion and wisdom are completely fused, and the two thoughts are simultaneously terminated. Furthermore, because object and practice are mutually dependent, mutually neutralizing and equally abandoned, they are absolute and beyond words. Fusing the previous four propositions without any obstruction is what constitutes truly leaving the world. 3. In terms of stages: ordinary mortals are defiled and do not leave; the two vehicles have partial leaving which is not true, meaning that in the fruit they leave share-and-span [saṃsāra], and in the cause they have only phenomenal leaving, which is not what is elucidated here. The bodhisattva is equipped with the above true practice and can be said to leave, yet it is not ultimate. Only the Buddha is [truly] leaving, hence the sūtra states: 'The Buddha is constantly in the world, yet is not defiled by worldly dharmas.' However, in the present text, being equipped with the practices of the six stations is precisely leaving through practice; the stages upon which the practice relies are precisely leaving through stages. Therefore, whether phenomenal or noumenal, whether causal or fruitional, all are called 'leaving'.

51.5

Second, in explaining the compound name: in terms of the Dharma's phenomenal leaving, it receives its designation without another. 'Leaving' is not 'the world', which is a dvandva (mutually contradictory) compound. In terms of nature-leaving, it universally applies as a karmadhāraya compound. In terms of the four propositions of practice, the first three propositions both apply to karmadhāraya and dvandva, because of phenomenal and noumenal leaving. The eliminating proposition does not fit the six types of compounds at all. Or it may be taken as a karmadhāraya, because eliminating is precisely leaving.

51.6

Third, the main doctrine and purport: taking the sudden revelation of both noumenal and phenomenal leaving throughout the six stations as its main doctrine, and causing the fundamental nature of leaving to be suddenly accomplished as true leaving in its ultimacy as its purport.

51.7

Fourth, explaining the text. The overall structural outline has ten sections: 1. introductory section; 2. samādhi section; 3. initiating section; 4. rising section; 5. requesting section; 6. exposition section; 7. concluding encouragement section; 8. manifesting auspicious signs section; 9. attestation section; 10. reiterated verse section.

51.8

As for the first, there are three parts: 1. the perfection of the vessel world, whose meaning is as explained before; 2. from 'wondrous awakening' downward, the perfection of the world of the wisdom of sambodhi; 3. from 'and with an ineffable' downward, the perfection of the world of sentient beings.

51.9

In the second [part], the twenty-one kinds of extraordinary virtues of the Buddha are explained; extensive citations of the treatises have already appeared in the "Ascending to Tuṣita Heaven Chapter". Here they will only be briefly explained. The first phrase is general, possessing all twenty-one virtues below, which is why it says, "wondrous awakening was all complete." What follows, from "dual activities" onwards, is specific. Among these, the first four are benefit for oneself, and the rest are all benefit for others. In the former, the first is the virtue of wisdom, the second is the virtue of abandoning, the third is the virtue of benevolence, and the fourth is the virtue of equality of activity. Now, as for the first: "dual activities forever extinguished" is the virtue of functioning purely unobstructed with respect to the knowable. In the Buddhabhūmi-sūtra, it is called "non-dual manifest activity." The character "non-" here should be said to mean "no-," which is the meaning of "forever extinguished." This means that the Buddha's virtue of wisdom is free from the cognitive obscuration (jñeyāvaraṇa); it is not like the śrāvakas, who have things they do not know at extremely remote times and places, and so forth. Having knowing and not knowing constitutes dual activities; now having no not knowing, it is thus called "forever extinguished." Second, "understanding non-marked dharmas" is the virtue of being able to enter into the supreme, pure tathatā free from the two marks of existence and non-existence. That sūtra calls it "proceeding to non-marked dharmas"; "proceeding" means proceeding and entering, which is the meaning of "understanding" here. Now, the essence of non-marked dharmas is just tathatā. Free from the two marks of existence and non-existence, it is thus called "non-marked." It is the supreme among all dharmas, pure without adventitious defilements, causing oneself and others to enter, excelling the two vehicles; thus it is called "supreme purity." Third, "dwelling in the Buddha's dwelling" is the virtue of unceasing non-purposive Buddha-deeds. Vasubandhu's commentary states: "It means dwelling in the place where the Buddha dwells which has no dwelling place." This explains the sūtra. Always performing Buddha-deeds in this dwelling without rest explains the treatise. Fourth, "attaining the equality of the Buddhas" is the virtue of non-differentiation in the basis, inclination, and actions within the dharmakāya. That is, the Buddhas have three things without difference: first, identity of underlying wisdom; second, identity of inclination to benefit sentient beings; third, identity of deeds of the reward and transformation [bodies]; hence it is called "equality." Fifth, "arriving at the unobstructed state" is the virtue of cultivating the antidotes to all obscurations. Vasubandhu's commentary states: "It means at all times constantly cultivating awakened wisdom, so as to counteract all obscurations." This clarifies that awakened wisdom is the antidote; all obscurations, namely the two obscurations, are what is counteracted. Sixth, "the irreversible Dharma" is the virtue of subjugating all heterodox paths. That is, others cannot shake the two paths of teaching and realization. Seventh, "unobstructed in what is practiced" is the virtue of being born into the world without being obstructed by worldly dharmas. That is, the eight dharmas such as gain and decline cannot constrain him. Eighth, "establishing the inconceivable" is the virtue of establishing the true Dharma. That is, establishing the twelve branches of teaching, which others cannot conceive. Ninth, "universally seeing the three periods of time" is the virtue of giving prophesies. That is, predicting the past and the future, all as if the present. Tenth, "the body constantly filling all lands" is the virtue of manifesting the enjoyment and transformation bodies in all worlds. That is, the two kinds of bodies pervade the two kinds of lands. Eleventh, "wisdom constantly clearly understanding all dharmas" is the virtue of severing doubts. That is, because he is well determined regarding all objects himself, he is able to resolve others' doubts. Twelfth, "understanding all activities" is the virtue of causing [sentient beings] to enter into various practices. There are two explanations; because the Mahāyānasaṃgraha found it easy, it did not explain it. The intention is: universally understanding the natures and conducts of all sentient beings, he causes them to enter according to their capacities. Thirteenth, "exhausting all doubts" is the virtue of producing wondrous wisdom regarding future dharmas. That is, though śrāvakas say someone is entirely devoid of roots of goodness, the Tathāgata knows that their subtle goodness from long ago will be born later. Fourteenth, "an unfathomable body" is the virtue of manifesting in accordance with their resolute faith. That is, in accordance with the various resolute faiths of sentient beings, he manifests golden bodies and so forth; although manifesting this body, it is without conceptual discrimination, like a maṇi jewel and so forth, and thus cannot be fathomed. Fifteenth, "the wisdom sought by all bodhisattvas and others" is the virtue of the preparatory application of taming sentient beings on innumerable bases. That is, based on innumerable bodhisattvas, in order to tame sentient beings, he arouses preparatory application. By the Buddha's augmenting power, with hearing the Dharma first, they obtain wondrous wisdom. Bodhisattvas of various classes receive the entrustment, transmitting it successively in uninterrupted continuity; from this they realize the wisdom sought by all bodhisattvas and others. The idea is that the Buddha's wisdom is sought by all bodhisattvas and others. Sixteenth, "reaching the Buddha's non-dual ultimate other shore" is the virtue of the fulfillment of the pāramitās of the equal dharmakāya. Equality means non-duality; the non-dual dharmakāya is the basis of the pāramitās. Seventeenth, "complete with the Tathāgata's equal liberation" is the virtue of manifesting different Buddha lands according to their resolute faith. Here "liberation" is just resolute faith, according with what is appropriate to the resolute faith of beings. The Tathāgata's resolute faith can manifest lands of gold, silver, and so forth; it is so for all Buddhas, hence called "equality." Eighteenth, "realizing the equal stage of the Buddhas devoid of center and extremes" is the virtue of the three kinds of Buddha bodies being without spatial limitation. Vasubandhu says: "It means that the Buddha's dharmakāya cannot be delimited to such-and-such a spatial location, and enjoyment and transformation [bodies] likewise cannot be described as such-and-such worlds." Nineteenth, "exhausting the dharmadhātu" is the virtue of constantly manifesting the benefit and joy of all sentient beings to the ends of saṃsāra. Twentieth, "equal to the realm of empty space" is the virtue of inexhaustibility. That is, the Buddha's real wisdom is inexhaustible like empty space. The present sūtra lacks the last one, "exhausting the limits of the future"; combined, the general and specific make twenty-one phrases, the meaning of which is as explained before. However, the Buddhabhūmi-sūtra and the Mahāyānasaṃgraha consider it in terms of the enjoyment body, while here it is considered in terms of the ten bodies. How is this known? Abiding in the country of Magadha is a transformation land, yet it praises the virtues of the enjoyment [body]; from this we clearly know that the two bodies and two lands are inherently merged with one another. There is no need [to restrict this to] before or upon the stages, for the five stations see it in common.

51.10

In the third, the fulfillment of the realm of sentient beings, there are two [parts]: first, stating the number and praising their virtues; second, from "their names were" onward, listing their names and praising their virtues. The former is many persons possessing the virtues, and the latter is superior persons possessing the virtues. In the former there are two: first, stating the number to select and determine [them]; second, from "all possessed the bodhisattvas'" onward, praising their possession of superior virtues, which is divided into three: first, a general indication; second, from "that is to say" onward, specific explanations; and third, from "having accomplished" onward, a general summary. In the specific [part] there are nineteen phrases, none of which goes beyond skillful means and wisdom. It is divided into two: the first ten praise the virtues proper to their stage, and the subsequent nine phrases from "in a single thought" onward [praise] the virtues of superior progression. In the former, the first eight all have wisdom and skillful means, arising in function on the basis of essence. The first five take "skillfully able to" as the head of the phrase; the sixth is knowing emptiness without destroying karmic fruition; the seventh is knowing the differences in faculties and vessels, clearly diagnosing illnesses; the eighth is upholding the Dharma to transform them. The last two clarify possessing skillful means and wisdom, both returning to the real from phenomena. In the subsequent superior progression, the first phrase generally clarifies quickly achieving the wisdom of fruition; the rest are all functions of the wisdom of fruition, and with the general summary at the end, the text can be understood.

51.11

In the second, listing the names and praising their virtues, there are two: first, listing the names and concluding with the count; second, from "all" onward, praising their virtues. The text has ten phrases: the first is general, and the rest are specific. Among the specific: first, tallying with noumenon and perfecting vows, because the universal eye is fulfilled. Second, being the chief in gathering the Dharma, for the sake of universal transformation. Third, receiving and upholding the true Dharma, because of having universal wisdom. Fourth, not severing the lineage of the Buddhas, because of universally seeing the nature [of awakening]. Fifth, knowing the ceremonial manners of the Buddhas' transformations, because the light universally penetrates. Sixth, manifesting the attainment of Buddhahood, because contemplation sees nothingness. Seventh, purifying defiled capacities, because of illuminating their source. Eighth, destroying others' obstacles, because of possessing the banner of wisdom. Ninth, realizing the dharmadhātu, because of awakening to dharmatā. If explaining these nine phrases above specifically: the first phrase is vows, and the remaining eight are practices. Speaking comprehensively, they are all Samantabhadra's vows, because past vows are now fulfilled, just as the ten great vows together with Samantabhadra's practices are performed according to present conditions; therefore the general phrase says, "accomplishing practices and vows." Furthermore, these ten phrases are possessed in common by the ten individuals, since the text says "all had accomplished"; each phrase also reveals the virtue of one person, corresponding to the explanation of the names. Therefore, the general phrase belongs to Samantabhadra, and the remaining nine correspond respectively as explained above.

51.12

The second major section of text, from "At that time Samantabhadra" onward, is the section on samādhi. Samantabhadra enters it because he is the host of the assembly and expounds universal practice. "Buddha-Avataṃsaka" means the unfolding of the myriad practices to adorn the dharmakāya. It takes the ocean of mind of the practice-doors of the dharmadhātu as its essence, because it upholds what is limitless. Expounding the Dharma to accomplish practice and initiate [realization] serves as its function, because it relies on this capacity.

51.13

The third major section of text, from "When entering this samādhi" onward, clarifies the section on initiation. First, it clarifies the shaking of the earth, in order to alert the various faculties; second, it shows the emission of sound, in order to make them hear the Dharma. The previous [sections] all had empowerment but no initiation; this has initiation but no section on empowerment because the previous showed that understanding can follow from another, hence having empowerment from another; this shows that practice is established by oneself, hence initiated by one's own power. Moreover, it shows that practice arises relying on understanding; since there is no separate dharma, there is no empowerment. To gather understanding to accomplish practice, one must also enter concentration. The holy intentions are manifold and cannot be standardized to one rule.

51.14

The fourth major section of text, from "Then from..." onward, is the section on arising [from samādhi]; the three meanings are as before.

51.15

The fifth major section, from "At that time Samantamati" below, is the section on requesting [the teaching], which has three parts: first, a general indication of the intent of the questions; second, from "Disciples of the Buddha" below, the actual presentation of the topics of inquiry; and third, from "Excellent, disciples of the Buddha" below, the concluding request expressing the wish for it to be spoken. Now, regarding the first part: the assembly suited to the capacity had gathered and the time to preach the Dharma had arrived; this is the intent of the questions. Why is it that in the preceding assemblies, questions came first and entering samādhi came afterward, whereas here it is reversed? There are two meanings here: First, the ritual of preaching is not fixed. Previously, it indicated respect for the Dharma, where response followed upon resonance; here, it makes clear deep compassion, observing the capacities and desiring to preach. Since the assembly had already gathered, [Samantabhadra] first entered samādhi to make known who was the master of the teaching. Second, in terms of what is symbolized: previously it made clear entering reality from marks to achieve correct understanding; here it is based on essence giving rise to function to achieve correct practice, hence they are not the same. That Samantamati asks the questions is because wisdom corresponding to the dharmadhātu is able to initiate practice. That a single person asks is because practice is uniquely accomplished within oneself, unlike understanding. In the second part, which actually presents the topics of inquiry, there are two hundred phrases. The separate translation, the Dushijing, arranges them into six rounds of questions and answers, and in each round there are first questions, next answers, and afterward the earth quakes and omens appear to reveal the benefit and provide verification. Past masters have all relied on that text to divide this sūtra, making six sections: the first twenty phrases ask about the practices of the ten faiths; the second twenty phrases, from "giving rise to the mind of Samantabhadra" below, ask about the practices of the ten abodes; the third thirty phrases, from "holding by power" below, ask about the practices of the ten practices; the fourth twenty-nine phrases, from "dwelling like a jewel" below, ask about the practices of the ten dedications; the fifth fifty phrases, from "bodily karma" below, ask about the practices of the ten stages; and the sixth fifty-one phrases, from "contemplation" below, ask about the practices of the perfection of causes and fulfillment of fruits. In that fourth section, although there are thirty phrases, because the phrase "unobstructed function" is an empty phrase serving as a general heading, there are therefore twenty-nine phrases. This sūtra speaks of the six stations across three complete cycles, and this corresponds to the second cycle speaking in terms of practice, because the practice of Samantabhadra encompasses the six stations. Therefore the initial request in the Dushijing says: "We only pray that you explain the practices of the bodhisattvas from beginning to end, so that there may be no doubts." Although that sūtra does not correlate them with the faiths and so forth, since it says "from beginning to end" and at the very end also makes clear the attainment of Buddhahood, one knows they are definitely the practices of the six stations. As for why this sūtra does not alternate between questions and answers, the intent is to take the practices within the stations rather than taking the stations themselves, as with the perfect interpenetration explained below. If one were to fix them strictly according to stations, how would they differ from distinct causes and fruits? In the preceding and following parts of this sūtra as well as the Benye jing and others, when determining the six stations, they all take the ten faiths as not yet entering the stations and the ten abodes as the foremost, meaning the three classes of worthies, the ten classes of sages, equal awakening, and wondrous awakening. Why then does it not open equal awakening here, but instead includes the faiths? There is a profound meaning here. Those texts and earlier passages were focused on the stations, adopting the stations to form their explanations; here the intent is to clarify practice, hence the practice of the ten faiths stands precisely at the beginning of practice. The station of equal awakening has three meanings: it may be subsumed under the superior advancement of the preceding ten stages; it may be subsumed under what follows, namely being called "Buddha"; or a distinct station may be opened, the Stage of Freedom from Defilement. Here, because it speaks of practice subsumed within the perfection of causes, among the fifty-one phrases only the last four phrases belong to the station of wondrous awakening, and the rest all belong to equal awakening. If so, does not "relying on words," "relying on bodhicitta," and so forth here constitute the abode of giving rise to the [bodhi-]mind? This objection is especially mistaken. Does not the initial "giving rise to the mind of Samantabhadra" in the second section constitute the abode of giving rise to the mind? Could the beginning of the ten faiths lack the arising of the mind? Thus Xianshou said: "When a bodhisattva gives rise to the aspiration to seek bodhi, it is not without causes and conditions... this is precisely that on which the arising of the mind relies." Failing to fathom this import, one vainly marshals citations.

51.16

The sixth major section, from "At that time the Bodhisattva Samantabhadra addressed" below, is the section on preaching, which has two parts: first, addressing [them] in general; second, from "Disciples of the Buddha" below, the actual answers. Answering the two hundred questions of the preceding topics, each question receives ten answers to manifest inexhaustibility, completing the two thousand superior practices of Samantabhadra. Thus Duke Ying said: "Clouds rise with two hundred questions; a vase pours forth two thousand replies." In explaining these two thousand, there are briefly five approaches: first, in terms of cause and fruit; second, distinguishing practices and stations; third, revealing the universal and the distinct; fourth, clarifying all-inclusive integration; and fifth, discerning the characteristics of practice. The preceding questions are analogous to this.

51.17

Now, the first has four [aspects]: First, in terms of the major stations, the first five are causes and the last one is fruit; or the last four approaches are fruit and the rest are all cause. Second, in terms of detailed analysis, each and every one penetrates through to the fruit of Buddhahood, hence the end of each passage concludes with attaining Buddhahood; thus the two thousand all equally apply to cause and fruit. Third, they may all belong generally to cause, because the stations and practices of Samantabhadra manifest the attainment of Buddhahood. Fourth, they may all belong to fruit, because the text below frequently states: "Although attaining Buddhahood, they do not cut off bodhisattva practice."

51.18

Second, distinguishing practices and stations also has four meanings: First, binding the practices to form stations, dividing them into six divisions. Second, all being subsumed under stations, because the practices are all practices within the stations. Third, all belonging to practice, because the essence of Samantabhadra's practice does not rely on stations. Fourth, a single practice pervades the six stations, being cultivated throughout each and every station. Only with such non-obstruction does it become the practice of Samantabhadra. However, the text directly manifests the latter two, because in taking up practices to form stations, the stations are nominal while the practices are real. Therefore questions and answers are presented together without dividing into six rounds; the intent lies right here.

51.19

Third, the universal and the distinct: a single characteristic of practice necessarily pervades all, yet is constantly unmixed. Because it is unmixed, the distinct meaning is distinctly separated. Because it necessarily pervades, the universal meaning embraces all. It is like the pattern of brocade: numerous colors form the pattern, constantly universal and constantly distinct, thread by thread interpenetrating, unlike an embroidery; the dharmas of practice are also like this: the universal is precisely the distinct, and the distinct constitutes the universal, all unobstructed. If so, since the universal and the distinct are fully complete here, why is it solely named the practice of Samantabhadra? It does not mean holding to the universal and being unable to be distinct, nor does it mean acting distinctly and losing the universal; it truly means being able to be distinct without destroying the universal, hence it is called the practice of Samantabhadra. Furthermore, the universal necessarily possesses the distinct, but speaking merely of a single distinct does not necessarily possess the universal, just as a single thread is not brocade, because it is not a thread within brocade.

51.20

Fourth, all-inclusive integration also has four levels: First, using stations to integrate stations: the six stations each integrate all stations. A single station thus possesses two thousand, making twelve thousand practices. Above it says that within a single stage, all merits of all stages are fully possessed. Second, using gates to integrate gates: namely, the two hundred gates, each integrating all gates, thus becoming two hundred times two hundred, making forty thousand practices. Third, using practices to integrate practices: a single practice possesses all practices, so there are two thousand times two thousand practices, making four trillion practices. Fourth, using the concise to encompass the extensive: these two thousand practices are concluded in the verses below as being "like a single speck of dust of the great earth"; using the conciseness of this single speck of dust, it speaks of not departing from the extensive earth of the ten directions; therefore, in encompassing the extensive, nothing is not exhausted. This equals the limitless dharmadhātu and transcends boundless space. The verses below state: "Empty space might be measured, but the bodhisattva's virtues are inexhaustible"—this is what it means.

51.21

Fifth, discerning the characteristics of practice means explaining them following the text. In terms of relying on marks to distinguish them, they are divided into six sections: Now, the first two hundred phrases answer the preceding twenty-phrased question on the practices of faith. The text divides into three distinctions: the first nine gates clarify the fulfillment of one's own share of practice; the eight gates from "entering all bodhisattvas" below show the perfection of superior advancement; and the three gates from "differentiated wisdom" below clarify the consummation of the two practices.

51.22

Now for the first, each gate is one category, forming nine sections. The first clarifies "reliance" because it is that on which the arising of practice relies; that is, relying on bodhicitta and so forth to accomplish the myriad practices. The "Chapter on Xianshou" states: "When a bodhisattva gives rise to the aspiration to seek bodhi, it is not without causes and conditions," and so forth. However, the two hundred gates are mostly divided into five distinctions: first, general presentation; second, questioning the number; third, listing and explaining; fourth, concluding the number; and fifth, showing the superior benefits of cultivation. Some lack the last two, and some lack the fifth, as will be known when reaching the text. Now here in "reliance," the text possesses all five. The first two can be known. Regarding the ten phrases in the listing and explaining, each first presents the name and afterward explains the meaning. 1. Relying on bodhicitta: all ten are named "reliance" and are already the foremost among all practices, and bodhicitta is again the first among the ten; because it is the root of the myriad practices, it heads the two thousand. The explanation says "not forgetting," because forgetting bodhicitta while cultivating kuśala-mūla is the work of Māra. Relying on this unforgetfulness, one is able to accomplish the myriad practices. This phrase is the general one. 2. Although there is superior aspiration within, if externally one does not rely on virtuous friends, practice will also not be accomplished. Therefore the Great Sage said to Sudhana: "Seeking a kalyāṇamitra is the initial cause and condition of unsurpassed bodhi." The explanation says "like one": if mind and practice do not tally and accord, how could they be my friend? 3. If one does not increase and cultivate kuśala-mūla, what benefit is there in meeting a friend? 4. In accordance with whatever good one cultivates, one must reach the other shore. 5. Not only the ten pāramitās, but whatever object is encountered is penetrated. The above four are for one's own benefit; the sixth, vows, and seventh, practices, penetrate both self and other. The above all rely on Dharma; the latter three rely on persons. 8. Superior companions are identical in wisdom; 9 and 10. Only the Buddha is ultimate, serving as the refuge; therefore with a pure mind one makes offerings to accomplish merit, and constantly receives compassionate instructions to accomplish the adornment of wisdom. Furthermore, the first five are one's own share, and the latter five are superior advancement. The sixth broadens bodhicitta; the seventh broadens the second, fourth, and fifth; the latter three broaden the second. 4. Concluding can be understood. 5. Showing the superior benefit of cultivation: through relying on the above ten, the great wisdom of the Buddha is accomplished and becomes that on which all relies; this is the superior benefit. How could one not cultivate it? Therefore it is also called exhorting cultivation.

51.23

Second, wondrous conceptions: previously one relied on causes and conditions to accomplish the practices. Now one relies on superior conceptions to gather kuśala-mūla, turning back the source of deluded conceptions. Coming next after reliance, they entirely surpass ordinary conceptions, receiving the name "wondrous." These are the conceptions of benefiting mentioned in the text above, such as constantly desiring to benefit and bring joy to all sentient beings. Among the ten: 1. Regarding the good of others as identical to one's own: rejoicing in others, one's feelings harbor no [distinction between] self and other; because they mutually serve as principal and companion, aiding and benefiting each other; because their essence is identical; because it is precisely one's own practice; because self and other are mutually identical. The fourth, vows, and sixth, practices, are also like this. 2. Even a single fine hair of good is a cause of Buddhahood; thus in the Lotus Sūtra, raising a hand or bowing the head have all already attained Buddhahood. 3. Down to icchantikas, all possess Buddha-nature. 5. The Si yi jing says: "Knowing detachment is called Dharma." 7. All phenomena of nature and characteristics are realized by the Buddha. Mañjuśrī said: "I do not see a single dharma that is not the Buddha-dharma, because none can be grasped." All ritual and conventional dharmas flow from the Buddha; the Nirvāṇa Sūtra says: "The teachings of non-Buddhists are also remnants of the Tathāgata's true Dharma." 8. Relying on speech one tallies with noumenon, yet noumenon is not speech, hence it is called the path of words. 9. The Buddha is completely perfected in awakening others, hence he is the compassionate father. 10. The Tathāgata is precisely the meaning of the suchness of all dharmas, hence there is no duality. In [the section on] benefits, the conception of non-conception is called skillful conception.

51.24

Third, the ten kinds of practice: relying on the understanding of superior conceptions, one initiates and cultivates great practice. Conceptions reside solely in the mind, whereas practice extends through the three karmas. With empty conceptions and no practice, nothing is accomplished. These are the spheres of study and practice mentioned in the text above. In the explanation there are only nine: according to the Jin translation, the third, "skillfully training in all precepts," is missing here. Possessing all ten forms five pairs: first, transforming those below and seeking what is above; second, stopping evil and advancing in goodness; third, wondrous calming and profound contemplation; fourth, cultivating causes and adorning realms; and fifth, revering friends and serving teachers.

51.25

Fourth, virtuous friends: the arising of practice must rely on virtuous companions, hence it is explained next. Causing what is not yet known of goodness to be known, and what is not yet recognized of evil to be recognized, whatever accords and benefits is my virtuous friend, hence all ten are beneficial. This is what was referred to above as "namely obtaining closeness to virtuous friends."

51.26

Fifth, vigor: practice and companions being complete, one must urge diligence. In these ten matters, free from the marks of body and mind, one advances in cultivation without mixture; hence above it says: "diligently cultivating the Buddha's merits."

51.27

Sixth, attaining peace and security of mind: because by progressing one accomplishes both benefits [for oneself and others], one obtains peace of mind; because of benefiting oneself, the mind of wisdom is at peace; because of benefiting others, the mind of compassion is at peace. This is what was referred to above as the superior and supreme mind. Among the ten, the first one is the root of practice. The next two are the abandoning of faults: first, the samādhi of non-dispute, leaving behind all disputes; second, transcending ordinary beings and the small [vehicle]—'ordinary' refers to ordinary beings, and 'foolish' refers to the Small Vehicle that is foolish regarding phenomena. The next two are advancing in good. The next three are realization and entry: first, entering the stations; second, entering phenomena; third, entering the benefits. Regarding slander, it has two meanings: first, coarse slander, saying 'this is not spoken by the Buddha' and so forth, its fault being extremely great; second, subtle slander, meaning preaching that does not accord with reality, its fault being slight. If one is without subtle slander, it is only by realizing reality that one is able to be so. The final two are the fullness of the cause and the perfection of the fruit. Among the benefits obtained, 'ultimate peace and security' refers to bodhi and nirvāṇa.

51.28

Seventh, maturing sentient beings: above, the peace of mind of both benefits was explained generally; here, specifically maturing sentient beings to benefit them is explained. Hence it was stated above: 'Then one is able to deliver sentient beings with loving-kindness and compassion.' However, there are two meanings: first, by generally using these ten to mature all sentient beings; second, each matures one class of sentient beings, namely: first, maturing sentient beings who are stingy, greedy, and impoverished; second, maturing sentient beings who rely on physical appearance and are haughty and arrogant; third, those who doubt the Dharma; fourth, the obstinate and unruly; fifth, the greedy and attached; sixth, those who delight in the two vehicles; seventh, those who do not delight in adorning buddha-fields; eighth, those who do not rejoice in the fruit of Buddhahood; ninth, those of wrong refuge; tenth, those of wrong wisdom and cunning deceit. Through the ten dharmas in the sūtra, they are matured in proper sequence.

51.29

Eighth, precepts: if one wishes to mature sentient beings, one must personally desist from evil and practice good. Among the ten, if one forgets the bodhicitta, up to one's sense faculties violating sense objects, all are called breaking the bodhisattva precepts. Therefore, it was stated above: 'If the mind of great compassion is firm, they are not broken.' These ten [are categorized into] the three collections [of precepts], which should be reflected upon accordingly.

51.30

Ninth, the dharma of receiving prediction: since faults are abandoned and virtues are accomplished, one personally verifies that one's own practice will inevitably bring about the future fruit; hence one personally knows one receives prediction. Therefore it was stated above: 'If one attains the profound forbearance of the non-arising of dharmas, one is predicted by the Buddhas.' This is one meaning herein. First, seeing the noumenon with profound compassion: this is the excellence of generating the aspiration, and obtaining the fruit is beyond doubt; if it is due to another's revulsion toward suffering, it is not excellent, and receiving prediction is not yet certain. Second, cultivation without weariness. Third, long-term cultivation. Fourth, cultivation without remainder. Fifth, cultivation that accords with the noumenon. The remaining five can be known [from this]. If any one among these ten is present, one personally knows one attains prediction. This analyzes the practice of attaining prediction, not revealing the distinctive marks of receiving prediction as in the Yogācārabhūmi and so forth. Furthermore, this is treated as horizontally complete in the ten faiths, while the others are treated in vertical stations differently. Thus far, the practices of one's own division are concluded.

51.31

Second, in the eight gates explaining superior progressive practice: since the practice of one's own division is accomplished, one advances superiorly, entering into the various places entered and so forth, which constitutes eight sections. Now, first: entering bodhisattvas. 'Entering' has two meanings: first, the meaning of realization; second, the meaning of contemplative penetration. Entering the cause covers both realization and penetration; entering the fruit is only penetration, not yet realization. The five gates below this are all entry through wisdom; the fourth and fifth entries also cover bodily entry; now this one is entering the cause. The reason for entering is that what they cultivate is what I cultivate, mutually aiding each other as companions in practice. Therefore the Dushi jing calls it 'not seeking out each other's shortcomings,' which can be known from the ten phrases above such as 'the profound and secret functions of supernormal faculties.' Second, entering the Tathāgatas: this is entering the fruit. The reason for entering is that one will inevitably realize and enter it. Above it says: 'Then one adorns oneself with the Buddha's virtues.' Third, entering the mental activities of sentient beings: the previous two were entering those who can transform; this explains entering the minds and actions of those who are transformed. Above it says: 'Able to subdue all sentient beings,' and so on. In the question, the character 'activities' (行) was omitted; activities are of multiple kinds, as can be known from the text. The tenth, 'proper time and improper time,' refers to whether they are ripe or unripe, and so forth. One who does not know the time is not a great dharmabhāṇaka. Fourth, entering worlds: in relation to the Buddha, they are the circumstantial retribution; in relation to sentient beings, they are the places of transformation. Above it says: 'Universally manifesting bodies in accord with all destinies.' The conclusion says 'universally entering' because it is not apart from these ten, entering all at once and not sequentially. Fifth, entering kalpas: this is the time of transformation. The three gates below this all accomplish the previous 'knowing all in a single thought without remainder.' Among the ten, the first five are direct entries; the latter five are entries based on mutual identity. This entry of mutual identity has two meanings: first, those kalpas are mutually identical, and wisdom enters them; second, because those kalpas mutually contain and mutually enter, by merely entering what contains, one enters what is contained, and so forth. The rest is as in the previous 'Chapter on the Aspiration for Bodhi.' Sixth, explaining the three times: kalpas previously and times here differ in length and brevity, but all generally are temporal divisions, and all are the distinct accomplishment of separated dharmas in the ten times. Among the ten, the first nine are specific and the last one is general. In the specific, each of the three times has three, thus forming nine times. Because the future consists of dharmas that arise continuously, the future of the future is called inexhaustible. Because the past has already arisen, the past of the past is not called inexhaustible. The present of the present can be seen in phenomena; by analogy to the presents of the past and future, it is called equal. Because the presents of the past and future cannot be seen, the name 'present' is established only relative to before and after. However, how do these three times form nine? Ancient masters explained: 'Conventionally explained as nine, in reality there are only five.' The intended meaning is: just as viewing five days in relation to one another, the first three are the three times of the past; taking three from the end makes the three times of the future; taking three in the middle makes the three times of the present. If one relies on this explanation, progressing forward there is no entity of the nine times, and retreating backward it exceeds the number of the three times—how could a single thought possess the nine? Now I state: if one does not make the nine depend on one another through pratītyasamutpāda, but merely makes the three times depend on one another through pratītyasamutpāda, then the nine times are established! That is to say: the past is caused by the present and future, so within the past there are the present and future; the present and future each being caused by two times is likewise; therefore each of the three times has three. Hence the Madhyamaka-śāstra says: 'If a dharma arises depending on a cause, this dharma is not different from the cause.' The Madhyamaka-kārikā refutes attachments, so having three within one is an error; here, explaining the function free from errors, having three within one is a virtue. To turn the illness into medicine—how is that not excellent? Calling it generally 'a single thought': the previous nine times were established in relation to one another; now, gathering the branches back to the root, they are not apart from a single thought. This single thought of the present is the past and future, and is the future and past, intrinsically possessing the three times. The three times depending on one another, the nine and ten are complete. Therefore, using the one to fuse the nine, though nine they are always one; using the nine to fuse the one, though one they are always nine. The nine and one are unobstructed, fruits vanish and speech is cut off; the expedient ten of perfect interpenetration is taken as the gate of entry. How much more so when accumulating thoughts forms times, and outside of thought there is no time? Furthermore, because of non-thought and so forth; furthermore, because the dharmatā is identical. This has four meanings; the latter three are common to other traditions. Seventh, knowing the three times: the previous two sections explained the time superimposed on dharmas; this analyzes the dharmas within time, namely the dharmas for transforming sentient beings, transforming them according to their establishment, and being the dharmas known above. The Jin translation calls them the 'three realms of the world,' and the Dushi jing calls them 'entering three places,' both meaning the phenomena within them. Among the ten, the first seven know conventional truths (saṃvṛti-satya); the next one connects the two, accomplishing the inexhaustibility of the established phenomena above, and giving rise to the inexhaustibility of the non-established nature below; the last two know non-establishment. Eighth, the mind free of fatigue: since those to be transformed are boundless, seeking the Dharma to transform them without fatigue or indolence, because through the above one already knows that defilements do not arise. Among the ten, the first four are seeking above; the next four are transforming below; the last two connect both, namely wandering buddha-fields to draw near to Buddhas and transform sentient beings, and contemplating the dharmas of practice for both benefits. The eight gates of superior progressive practice above are concluded.

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大方廣佛華嚴經疏 — Classical Chinese