大方廣佛華嚴經疏 52

English (machine translation) 52

Language: English

52.1

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

The third major section, from 'ten kinds of empowering upholdings' onward, has thirty gates answering the thirty questions regarding the ten practices above. Ancient masters divided this into three: the first six gates clarify the practice of great aspirations of vast reach; second, the nine gates from 'ten kinds of the inconceivable' onward clarify the practice of the karmic functions of samādhi and wisdom; third, the fifteen gates from 'ten kinds of gardens and groves' onward clarify the practice of virtues fully perfected and fulfilled. In terms of perfect interpenetration, this meaning is indeed present. Now, without disrupting the sequence, I will also successively reveal the practices within the ten practices. The first practice has three gates, the second and third practices each have one, the fourth practice has two gates, the fifth practice has six gates, the next four practices each have two gates, and the tenth practice has nine gates, as will be understood when arriving at the text. As for why the number of gates used varies: because giving (*dāna*) is at the beginning, it possesses three; because morality (*śīla*) and forbearance (*kṣānti*) are shared with the mundane, each has only one; because samādhi and wisdom are noble and supreme, they have many gates. Since they are numerous in wisdom, they are abbreviated in prajñā; the remaining ones are secondarily supreme and therefore each uses only two gates. Furthermore, although these ten practices are treated in terms of the ten perfections, their meanings encompass much; hence the text clarifies their meaning either in terms of the ten perfections or explains them in terms of the names of the practices.

52.3

Now, the first three gates clarify the practices within the practice of joy. Among the three, the first clarifies empowering upholding. This contains both general and specific: the general is because it is the head of the ten practices, and relying on the empowerment and establishment of these ten matters, one can give rise to all practices; therefore, the *Dushi jing* calls them the 'ten establishments.' The specific is that in the practice of joy, whatever giving one performs is done to cultivate and train in the practices originally practiced by all Buddhas, etc.; hence it is the intent of establishing practice. Among the ten, the first three are the Triratna, which are upholdings of the objective realm. Sentient beings are the Saṅgha jewel, for the bodhisattva's Saṅgha is precisely the world of sentient beings; the remaining seven are upholdings of practice, because they are actions performed out of compassion, because they directly give rise to practice, because vows uphold practice, and because only when realms of compassion and wisdom are present can practice be accomplished. Time is the time of giving rise to practice. The final two are merit and wisdom. However, in the great culmination section of the tenth stage, there are eleven upholdings, adding upholding of afflictions as the fourth. In the treatise's analysis of the upholdings of practice, the first two are reverse practices; that text treats them in terms of the uninterrupted nature of adaptive transformation, and that is why it adds them. Here, they are treated merely as the foundation of practice, and therefore there are no afflictions. That text has upholdings of offerings and upholdings of kalpas, but lacks upholdings of the objective realm and upholdings of the power of goodness; this text subsumes kalpas within time, while that text subsumes the power of goodness within practice and gives rise to offerings based on the objective realm, so they are not different. The remaining names are entirely identical, fully as explained there. Since the numbers and names differ, if one interprets according to the names, here there is no Saṅgha jewel, but there is teaching and transforming sentient beings; this also does not contradict the general principle. Above, discerning dhāraṇī meant generally upholding text and meaning; next, 'receiving and upholding' meant accepting and putting into practice; now, 'empowering upholding' means empowerment and sustaining; thus they are not conflated. (The text below enters the fifty-fourth fascicle of the sūtra).

52.4

Second, 'great rejoicement' properly discerns the meaning of the practice of joy. In that [other context], one merely rejoices doubly upon seeing a petitioner come; here, one knows that through giving one sees Buddhas, makes offerings to Buddhas, and so forth, and the mind is greatly joyful, because the first practice is largely identical to the stage of joy (*pramuditā-bhūmi*). Within the ten, they are briefly arranged into five pairs: 1. The pair of serving Buddhas and offering to Buddhas; 2. The pair of hearing the Dharma and associating with the good; 3. The pair of accomplishing the practice of dual benefit; 4. The pair of adorning lands and transforming beings; 5. The pair of being able to see what is difficult to see and being able to accomplish what is difficult to accomplish. The textual marks are very clear.

52.5

Third, regarding the ten kinds of profound entry: the preceding section explained the advance joy in future accomplishment, whereas this one clarifies the present capacity to realize and comprehend, which corresponds to the practice of dharma-dāna discussed earlier. As it says there: "I shall fully learn what all Buddhas have learned, realize omniscience, know all dharmas, and preach them for sentient beings." Among the ten, the first six contain the character "entry" (入), while the latter four begin with "knowing" (知); the two modes of realization-entry and comprehension are clearly displayed. Therein, the first four are entries into the container world: the first three separately enter the three periods of time, and the latter one explains generally. In the separate [aspect], within the present, "number" refers to quantity; "practice" refers to the causes of lands; "exposition" refers to expounding the Dharma within their respective fruits; and "purification" refers to the substance of the lands—this is the common substance. The final general phrase speaks of "various natures," which refers to distinctions such as defiled and pure—this is the particular substance. The next two are entries into the world of sentient beings. The last four are entries into the world of the Sambuddhas of wisdom. Therein, the first three enter the Buddhas of the three periods of time, and the last one enters the Dharma. Within the Dharma, it first knows the distinct five vehicles; subsequently, from "although knowing" downward, it clarifies the dual operation of the provisional and the real: because nature does not destroy marks, although there is no differentiation, it expounds various kinds. Here, "differentiation" (分別) means distinction (差別); thus the Jin translation says: "Although all dharmas are neither one nor distinct, it expounds oneness and difference." Next, the phrase "because it completely enters the dharmadhātu without anything entered" explains and completes the above meaning: completely entering the dharmadhātu means there are no distinctions; having nothing entered means it expounds various kinds. Why is this? If there were a distinct place entered, then upon entering, the original marks would be lost and one could not expound various kinds. Because the dharma itself is inherently empty, it is called "entering the dharmadhātu"; with no other place to enter, it does not destroy the various kinds. From the phrase "speaking in accordance with..." downward: the above clarified knowledge; this downward clarifies exposition. One who expounds the Dharma should preach in accordance with the Dharma; since the Dharma is the dual integration of the provisional and the real, exposition is also expounding without attachment.

52.6

Second, the ten kinds of reliance clarify the practice within the station of beneficial action. The preceding section explained realization and entry; this one relies on wholesome conditions. Only by comprehensively relying on these ten can one benefit [beings]; it is not merely relying on the precepts, and furthermore, since the precepts include the gathering of wholesome qualities, what is not complete?

52.7

Third, the ten kinds of fearlessness are the practice within the station of non-opposition. By relying on the bodhisattva's resting in goodness, one can perform what is difficult to perform and endure what is difficult to endure regarding the ten difficulties, thus giving rise to a fearless mind: 1. obstacles are difficult to eradicate; 2. the bequeathed Dharma is difficult to protect; 3. evil Māras are difficult to subdue; 4. body and life are difficult to renounce; 5. non-Buddhists are difficult to defeat; 6. the minds of beings are difficult to satisfy; 7. the great assembly is difficult to please; 8. the eight classes of beings are difficult to tame; 9. the lower vehicles are difficult to transcend; 10. superior practices are difficult to cultivate. Being fearless regarding these ten difficulties, how could one fear sentient beings tormenting and harming one?

52.8

Fourth, from "generating a mind free of doubt" downward, there are two sections that clarify the practice within the station of unbending fortitude. Therein, this section, because of having no fear regarding difficulties earlier, maintains resolute determination without doubt toward the ten deeds, which is the practice of donning the armor of vigor; the latter section is the practice of gathering wholesome qualities, with benefit and joy pervading both sections. Now in the first ten: 1. gathering sentient beings through the ten pāramitās; 2. attending upon and making offerings to the Buddhas; 3. adorning the lands with radiance; 4. maturing [beings] over a long period; 5. possessing omniscience; 6. becoming a bright lamp for the world; 7. expounding the Dharma to awaken others; 8. eradicating obstacles and attaining Buddhahood; 9. transcending delusions and realizing self-awakening; 10. definitively accomplishing bodhi. To make vows and commitments regarding these ten matters is called donning armor. Second, the ten kinds of the inconceivable are the gathered wholesome qualities: because of resolute determination without doubt, what is done is difficult to fathom. Among the ten, the first three are solely in terms of kuśala-mūla: vows and wisdom according with nature are called inconceivable. The remaining seven are inconceivable because the provisional and the real operate concurrently. Therein, the first four are in terms of practice, and the latter three are in terms of wisdom; wisdom concerns internal clarity, while practice relates to external marks. Among the former: 4. traversing existence while remaining purely of the single path; 5. awakening to emptiness while ten thousand practices surge forth; 6. cultivating causes while the fruit of the eight marks is accomplished; 7. manifesting the fruit while not abandoning the great function—all are difficult to conceive. Among the latter three: 8. the two truths are mutually identical; 9. the three matters are fused yet not fused; 10. the provisional and the real are identical yet not identical. In the eighth, there are ten phrases forming five pairs: 1. object; 2. mind; 3. pervading all; 4. in terms of arising through cultivation; 5. namely names and words. They are also the five dharmas: 1. marks; 2. false discrimination; 3. tathatā; 4. correct wisdom; 5. names. However, each has two meanings: first, directly according to the substance of dharmas: signlessness is the real, and marks are the conventional; they are constantly identical to each other, and the following four follow this example. Second, in terms of delusion and awakening, the five pairs are broadly similar with minor differences: 1. being deluded about tathatā's signlessness forms marks; awakening to marks as signless is tathatā. 2. Being deluded about correct wisdom's non-discrimination forms false discriminative thoughts; awakening to false discrimination is correct wisdom's non-discrimination. 3. Comprehending that tathatā is non-existent is the truly existing tathatā; if one clings to tathatā as existing, it is not the existing of tathatā. 4. If wisdom is without activity, it is active correct wisdom; if it has activity, it is not active correct wisdom. 5. Knowing that names cannot be spoken is truly speaking names; asserting that names can be spoken is not speaking names. In the ninth, it first fuses the three matters, and subsequently, from "nor do they" downward, reveals the transcendence of the mark of fusion, called "not fused." The three matters are mind, Buddha, and sentient beings, which are completely without differentiation, as in the verses of Jñānagupta. In the tenth, there are three phrases: first, it clarifies exhausting yet not exhausting, which clarifies essence and function in terms of the moment of severance; second, non-existence yet not non-existent, which clarifies essence and function by contrasting dharmatā with severance. Although the two phrases differ, both are the concurrent operation of the provisional and the real. Third, from "although knowing the Buddha-dharma" downward, it clarifies identical yet not identical. Therein, it first explains directly, and subsequently, from "all dharmas" downward, explains and completes the above meaning. Because they completely enter the dharmadhātu, they are spoken of as mutually identical; because there is nothing entered, one should not differentiate the Buddha-dharma and so forth in the world. This means that because a given dharma is inherently empty, it is called mutually identical; it is not that the Buddha-dharma is obtainable within the worldly. Below, it explains again: knowing that all dharmas are entirely non-dual, one cannot seek each within the other; because there is no transformation or change, worldly dharmas also do not become those Buddha-dharmas. Ponder this.

52.9

Fifth, from "ten kinds of skillful and secret words" downward, there are six sections clarifying practice within the absence of delusion and distraction. Therein are three: the first two sections are practices of non-delusion; the middle two sections clarify practices of non-distraction; the final two sections jointly clarify the virtues engendered by the two sections. Although delusion and distraction have shared aspects, they are explained here according to their distinct aspects. Furthermore, these three sections are the three dhyānas: the first is the dhyāna of benefiting sentient beings; the second is the dhyāna of abiding in bliss in the correct Dharma; the third is the dhyāna of engendering virtues. Now, in the first two sections, the first section is not being foolish regarding skillful and secret words, and the latter section is not being foolish regarding skillful wisdom. Now for the first: having previously clarified internal practice, it now distinguishes external words. The sūtra passage on that practice says that through right mindfulness, one skillfully understands all worldly speech and can uphold all speech of supramundane dharmas, etc. In general, there are five meanings for all being called "secret words": 1. because of expounding the profound and secret Dharma, as the "Chapter on Manifestation" calls it the Tathāgata's secret treasury, etc. 2. Because in a single word all dharmas are expounded, as said above: "The Tathāgata within a single word..." etc., and also like the four realities and nine meanings of saindhava, the sound go, etc. 3. Near yet not heard, as Śāriputra was on his seat, and far without obstruction, as Maudgalyāyana traced the voice, etc. 4. Words are near but the meaning is distant, such as speaking of the three vehicles as ultimate; or words are distant but the meaning is near, such as saying that finding fire in the cold is called nirvāṇa—this meaning is also called concealing the real and expounding the provisional. 5. Expounding different dharmas through different words, such as awakening to the non-solid as solid, etc. In the text, there are ten phrases: the first phrase possesses all five, because it is general, being all teachings; the next two contain two meanings, that is, showing yet calling it real, which is the fourth meaning; these two are both profound and secret dharmas, which is the first meaning; the remainder apply to the former two, or combine all five, which can be understood through reflection. Second, the ten kinds of skillful discriminative wisdom: since external words are secret and internal wisdom is skillful, there is no delusion or darkness regarding benefiting beings. That text says: "The bodhisattva listens to the correct Dharma from good spiritual friends, namely the extremely profound Dharma," etc. The text and meaning are largely the same; the ten phrases can be known.

52.10

The second pair of sections clarifies the practice of non-distraction, both being the substance of samādhi. Therein, the first section clarifies entering samādhis, revealing differences in locus and so forth; the latter clarifies pervasive entry, so that whatever category is encountered, it is completely pervaded. Now for the first: hence that text says: "Skillfully enters all gates of dhyāna and samādhi." Here, clarifying the ten all apply to everything. In the ten, generally distinguishing conditions, entering samādhi through these ten objects is distinct; specifically, the ten gates are each different. The first five are single-layered phenomena; the remaining five are penetrating integration, which can be known. The ninth and tenth are both the one being the many; hence that practice says: "In a single thought-moment obtains countless samādhis." It is merely judged as the substance of samādhi predominantly in contrast to what precedes and follows; it is not that this lacks function. Second, the ten pervasive entries: this is also like the Hīnayāna speaking of the ten kṛtsnāyatanas, namely causing samādhi to gradually expand further. The preceding section clarified that all are like the bodies of sentient beings, meaning the bodies of youths, etc.; although able to enter all bodies, it is not necessarily at one time; now, following entry into one class, it completely pervades all, as when Sāgaramati first came, everything became water all at once, etc. The ten phrases can be known. Third, the two sections from "ten liberations" downward clarify the dhyāna of engendering virtues: this section clarifies unobstructed function, hence called liberation; the latter section has no obstruction regarding objects, hence called abhijñā. Now for the first: liberation is also inconceivable liberation. In Sanskrit it is vimokṣa, translated here as superior liberation, meaning that wondrous functions do not rely on depending on dhyāna to accomplish the eight liberations. The ten phrases can be known. Second, the ten kinds of abhijñās: as relying on the four dhyānas to induce the functions of the six abhijñās. If these ten are subsumed under the six: the first four correspond to the miraculous powers (riddhividhi); the next five to the divine realm; the last one is the destruction of out-flows (āsravakṣaya), because of accomplishing bodhi. In terms of the difference of stations, they differ slightly from the ten abhijñās.

52.11

Sixth, the two gates beginning with the "ten kinds of clarities" explain the practice within the station of good manifestation. This gate directly reveals the essence of practice, which is prajñā, and is thus called the clarity of wisdom; the subsequent gate explains separation from intellectual hindrances, and is thus termed liberation. First, as for this [first gate]: yet these are all wisdoms of non-obstruction between the provisional and the real, and are therefore called skillful; they are not like the ten perfections which are treated purely in terms of the fundamental, but are divided into five practices according to their prevailing aspects. Among the ten, the first seven single out one wisdom, while the latter three are dual practices. Among the former, the first three pertain to those who are transformed; the next three pertain to the transformer—in each case, the first is phenomena, the next noumenon, and the last is identifying phenomena to return to noumenon; the seventh is being free from conceptions of subject and object, converging back into prajñā. Because conceptual thought and observation are eliminated and objects are not grasped, this serves as skillfulness in entering noumenon. Among the latter three dual practices, the eighth explains the skillful clarity of wisdom of preaching without preaching and attaining without attaining: that is, the illumination of quiescence via a double negation, which can differentiate while remaining beyond words. Illuminating phenomena involves preaching; negating marks dispels marks, and negating non-existence dispels non-existence; one nature dispels multiplicity, and no-nature dispels existence—thus nature and marks are both quiescent. Under "abiding in", attaining without attaining means that the essence of the dharmadhātu is genuinely without anything to attain; illuminating this dharmadhātu is termed attaining buddhahood. The ninth explains the clarity of wisdom that gives rise to birth while being unarisen. In the text there are three parts: first, the direct explanation; second, the inquiry and explanation below "Why is this?"; third, the concluding designation below "This is called". First, this explains condition-less conditioning, simultaneously revealing transformation-less transformation. In this there are two parts: first, explaining condition-less, meaning that the true mind of sentient beings accords with noumenon and is unobtainable; if there are no conditions, there is no one to transform. Below "and knowing", it explains that the true mind accords with conditions without destroying pratītyasamutpāda, and thus there is also someone to transform. In this there are two: first, knowing those who are transformed; second, concluding the dual practice. In the former, the text has three sections: first, eight clauses separately knowing the marks of conditions: "causes" refers to avidya and so on; "conditions" refers to karmic actions; "phenomena" refers to consciousness, name-and-form, and so on; "objects" refers to contact, feeling, and the objective realms of dust; "action" refers to present craving and grasping; "having birth" refers to the branch of birth; "cessation" refers to aging and death. Knowing "conventional talk" is altogether following worldly convention, because conditioned arising is not separate from the three periods of time. Second, the twelve clauses and six pairs below "knowing delusion" comprehensively know defilement, purity, delusion, and awakening. Delusion regarding noumenon results in inverted confusion and mixed defilement; awakening is the reverse of this. In following worldly convention, both are obtainable; in the paramārtha-satya, both are unobtainable. Obtainable and unobtainable pertain to noumenon; grasping and non-grasping pertain to wisdom. Third, below "knowing abiding", it explains knowing the mind's actions. "Abiding" refers to original nature; "moving" refers to adventitious defilements. Following adventitious defilements, one departs and does not return; seeing original nature, one returns to the source and recovers the origin. Both returning and departing are the stirring of mind; when both returning and abiding are forgotten, there is quiescence and no arising. When it arises, all wholesome qualities are lost and destroyed; when it does not arise, there is escape from the covers and entanglements, touching objects with quiescent knowledge—this is maturation. The above applies to both others and oneself; later it additionally includes knowing spiritual faculties. Pertaining to one's own sense faculties, it means the six sense faculties are not drawn by objects, which is taming. Later, within the conclusion of dual practice below "according to their", it means that wisdom accords with flexible transformation without losing practice-less practice. In the second part, the inquiry and explanation: the reason it is so is that it is generating the mind for the sake of beings. The concluding designation is understandable. Tenth, the clarity of wisdom of equal transformation has three parts: first, explaining that the real does not obstruct the provisional; second, below "knowing various", the provisional does not obstruct the real; third, below "in samsara", the concluding designation—all can be understood. Second, the ten kinds of liberations: because they liberate from the two hindrances. In Sanskrit it is called vimukti, translated here as liberation, which differs from before. Among the ten, the first four liberate from the three hindrances of ordinary beings, taking prevailing grasping as their activity; the latter six liberate from intellectual hindrances. The first selects out the inferior, while the rest all manifest the superior.

52.12

Seventh, the two gates beginning with "parks and groves" explain the practice within the station of non-attachment. Within this, this gate explains giving free rein to one's feelings in places of roaming; the subsequent gate explains resting and dwelling in comfort and delight. Both apply to the two benefits, where one possesses provisional and real expedient means without attachment. First, this [first gate] can be understood. In the second, the palaces, the four brahmavihāras among the ten are the four immeasurables, which are also causes of the form realm. Hence the Dushi says: "Cultivate the four brahma-practices of loving-kindness, compassion, sympathetic joy, and equanimity." The rest can be understood.

52.13

Eighth, the two gates beginning with "what is delighted in" explain the practice within the station of difficulty of attainment. Within this, this gate is the inner mind's vows and delights; vows are the essence of practice, and since one dwells in palaces, one's disposition rejoices in superior pleasures. The second, the ten adornments, are external adornments of virtue, because one adorns one's vows with numerous virtues. The text can be understood in both cases.

52.14

Ninth, the two gates beginning with the "unmoving mind" explain the practice within the station of wholesome dharmas. This gate explains being unmoved by external conditions; the subsequent gate explains not relinquishing the inner mind. Furthermore, this [gate] explains firmness of mind, while the subsequent explains deep entry—both being the meaning of power. In the first ten, the second and ninth are the power of thoughtful discrimination; the rest are all the power of cultivation and practice. In the eighth there are ten: 1. faith, because it gives birth to the fruit of buddhahood; 2. unmixed, because it is not turbid with disbelief; 3. purity, because it is without defilements; 4. because it is without subtle thoughts; 5. because it is free from the defilement of the knowable; 6. because it penetrates the source of phenomena; 7. because it tends toward the fruit station; 8. because one's own portion is firm; 9. because its virtues are inexhaustible; 10. because conditions do not move it; 11. because it directly realizes tathatā. The rest have obvious marks. Second, as for not relinquishing the profound and great mind: because of being unmoving, one can exhaust noumenon and phenomena; noumenon is profound and phenomena are vast, hence it is called profound and great. The ten clauses can be understood.

52.15

Tenth, the nine gates beginning with "wisdom contemplation" explain the practice within the station of truth. These are divided into nine: 1. wisdom of contemplation, 2. wisdom of expounding the Dharma, 3. wisdom of leaving hindrances behind, 4. wisdom of careful determination, 5. wisdom of penetrating illumination, 6. wisdom without equal, 7. wisdom without inferiority, 8. wisdom towering aloft, 9. wisdom deep and vast. First: it is also due to not relinquishing the profound and great that one can contemplate. The previous question merely said "contemplation", omitting the word "wisdom"; the ten clauses should be reflected upon accordingly. Second, the wisdom of expounding the Dharma: because one can contemplate inwardly, one can expound outwardly. Among the ten, the first two expound the conventional, and the latter eight expound the real: 1. there is no duality to dispute; 2. essence and virtue are both vast; 3. marks are profound and far-reaching; 4. essence is firm and sharp; 5. tathatā-like and unmoving; 6. essence transcends the hundred negations; 7. unsoiled while in entanglements; 8. essence and marks are of one flavor. Third, the ten kinds of purities are the wisdom of leaving hindrances behind. This means leaving behind intellectual hindrances, which the Jin translation named stainless. Although all are purity, what is purified is different. Among the ten, there are differences in expanding and combining compared to the seven purities, which is easily understood in the text. The seven purities are distinguished as at the beginning of the fifth stage. Fourth, the ten kinds of seals are the wisdom of careful determination; because one definitely confirms all dharmas with pure wisdom, they are named seals of wisdom in the Jin version. The benefit concluded subsequently is also a seal of wisdom, like the three Dharma seals. Among the ten: 1. unmoved in the intellectual patience toward situations of enduring suffering; 2. definitive in the practice of patience regarding others' disservice; 3. definitive in the patience of deep faith in the Buddha's teachings, which is the patience of closely examining dharmas; 4. definitive in attaining buddhahood and delivering sentient beings; 5. definitive in knowing that the Buddha's wisdom is boundless; 6. definitely desiring the unretrogressing fruit of buddhahood; 7. definitely disregarding body and life to be intimate with persons and the Dharma; 8. definitely delivering those who have already entered the Mahāyāna; 9. definitely delivering equanimously; 10. definitely sharing the Buddha's essence, with causes perfected and fruits fulfilled. Fifth, the illumination of wisdom's light is the wisdom of penetrating illumination; because of definitive confirmation, illumination penetrates without obstruction; the ten clauses are easy to understand. Sixth, abiding without equal is the wisdom without equal; because of the previous penetrating illumination, one does not dwell or attach one-sidedly, but abides in both phenomena and noumenon, hence called having no equal. The ten listed are all dual practices of the provisional and real, or the function of quiescence, the quiescence of function, and so on; all are clearly understandable. (From here below enters the fifty-fifth fascicle). Seventh, the mind without inferiority is the wisdom without inferiority. Above, looking downward, it is without equal; now, looking upward, it is without inferiority. Because one is resolved to perform all ten superior deeds, it is called without inferiority; hence the Jin sūtra calls it without faintheartedness. The ten clauses form five pairs: 1. the pair of subduing Māra and restraining non-Buddhists; 2. the pair of rejoicing in others and self-fulfillment; 3. the pair of accumulating merit and perfecting wisdom; 4. the pair of transforming those below and accomplishing above—the above four are treated individually; 5. the pair of ultimate compassion and wisdom, which is dual practice. Within this, the ninth is compassion that is identical with wisdom, practicing both compassion and wisdom together: although compassionate, one does not seek rewards. The tenth is wisdom that is identical with compassion, practicing both the provisional and real together. In this there are four: 1. listing what is known; 2. below "such", explaining what knows: knowing suffering and awakening to delusion, seeing noumenon and realizing cessation, cultivating the path and severing accumulation; 3. below "yet regarding", brushing away those marks of knowing: because what knows is without discrimination, there is no merit; because what is known is without variety, there are no objective realms; 4. below "neither existing", converging back into the middle way, extensively explaining dual practice. Within this, the first two clauses generally explain the middle way; next, the pair of object and wisdom below "through non-duality" explains that all know the provisional through real wisdom, revealing the non-obstruction of dual practice. Within this, "difference" pertains to the vertical, discussing variation; "distinction" pertains to the horizontal, distinguishing dissimilarities. Later, below "through the ultimate dharmadhātu", it gives rise to function from essence to explain dual practice. Eighth, the superior mind like a mountain explains the wisdom towering aloft. Because of being without inferiority, the myriad practices stand out distantly, their height difficult to look up to. Being resolved to perform superior deeds, one proceeds straight toward bodhi, immovable. Among the ten: 1. diligently cultivating the wisdom that can realize; 2. constantly contemplating the noumenon that is realized; 3. internally cultivating the undefiled; 4. externally drawing near to good people—if for fame, gain, or diverse pursuits, claiming to have understood upon hearing words from another is stealing the Dharma; the Guan fo sanmei jing says that such a person falls into hell in the space of an arrow-shot, which later students should be warned against; 5. great patience in delivering sentient beings, with vast vows increasing all the more, like firewood blazing in a fire; 6. definitely transcending the realm of Māra: through accomplishing superior virtues without attachment, nourishing oneself solely with the joy of the Dharma, the realms of Māra all become the Buddha's realm; 7. diligent cultivation—the Mahāyānasaṃgraha says: "When the foolish practice even for a short time, their lazy minds suspect it has already been long; for immeasurable eons, the Buddha regards diligence as but a moment"; 8. not relinquishing evil persons; 9. standing uniquely aloft as an equal to the Buddha; 10. practicing both the provisional and the real. In the text there are four: 1. directly explaining dual practice; 2. below "Why is this?", inquiry and explanation. The inquiry has two meanings: first, cultivation must accord with noumenon; since noumenon has nothing to attain, why are vows not relinquished? If vows are not relinquished, what is the use of contemplating non-existence? Progress and retreat both encounter obstacles. The second explanation also has two meanings: first, if there is something to attain, one does not attain bodhi; because there is nothing to attain, bodhi is generated. Therefore, although one does not relinquish vows, one must contemplate having nothing to attain. Second, the dharma of having nothing to attain is not outside of attainment; one must seek all dharmas to exhaust the source of having nothing to attain; hence to wish to realize having nothing to attain, one must not relinquish the vow of bodhi. 3. From "Therefore" onward, concluding the dual practice. 4. Below "not making this", revealing freedom from error, so that out of lack of fear of emptiness one does not cease seeking. Ninth, the wisdom like the ocean is the wisdom deep and vast. Not only does it seek to rise up towering high, but the essence of wisdom also encompasses all. Among the ten, the first four are the four immeasurable realms; the latter six are all the Buddha realm. Expanding out from the immeasurable: the fifth is entering the wholesome roots of the Buddhas of the three periods of time; the sixth, seventh, and eighth are entering the Buddha realms of the three periods of time; the ninth is making offerings to many Buddhas; the tenth is seeking many dharmas—all are clearly understandable. Through this ocean of causes, one is able to enter the ocean of results. This concludes the stations of the ten practices above.

52.16

Part four of the main text, from "abiding like a jewel" downward, comprises twenty-nine sections that answer twenty-nine queries regarding practice on the stations of pariṇāmanā. If combined with the general phrase on unobstructedness, there are thirty sections. Ancient masters divided them into three: the first eleven sections clarify the firmness of the essence of practice on the stations of pariṇāmanā; the twelve sections from "ten masteries" downward clarify the mastery of the function of practice; the seven sections from "ten kinds of sportive play" downward clarify the complete endowment with the virtues of practice. Here, following their order, they are also correlated with the ten pariṇāmanās. Within this, the first four sections explain the first pariṇāmanā; the second and third pariṇāmanās each have two sections; the fourth, fifth, sixth, and seventh each have only one section; the eighth pariṇāmanā consists of the ten unobstructednesses; the ninth has three sections; and the tenth has four sections, as will be understood when reaching the text.

52.17

Now, the first four sections clarify practice on the station of the pariṇāmanā that rescues and protects sentient beings while remaining free from the marks of sentient beings. These are divided into four: first, clarifying the kuśala-mūla that are dedicated; second, rescue and protection through great vows; third, the purpose of the pariṇāmanā; and fourth, demonstrating the accomplishment of what was undertaken. First, as for the kuśala-mūla in which one abides, they are precious and complete. Among the ten: (1) serving many Buddhas; (2) hearing and upholding the Dharma; (3) taking birth with sovereignty; (4) expounding the fundamental and derivative Dharma—within which, first expounding the derivative Dharma arising from the root, just as immeasurable meanings arise from a single Dharma, that single Dharma being the markless; next, from "with all" downward, gathering the derivative back into the root, explaining and completing the above meaning; (5) sovereignty in knowing how to abandon: wearying of and ceasing [afflictions] on the path of accumulation, guarding against them on the path of preparation, and severing them on the uninterrupted path, without taking the realization of the path of liberation, so as to differ from the Two Vehicles who retain defilements without severing them in order to ultimately sever and realize—why does one not realize? Because by skillful means one astutely learns the boundless Buddha-dharma to fulfill former vast vows, like arrows shot into the sky with notch supporting notch; (6) simultaneous practice of compassion and wisdom; (7) knowing the non-obstruction of nature and marks; (8) the attainment of non-attainment; (9) contemplating emptiness and fulfilling vows; (10) receiving and practicing without satiety—within which, it is first directly shown, and then explained and completed from "knowing the Tathāgata" downward. Second, the ten kinds of vajra-like mind refer to rescue and protection through great vows; although they are pariṇāmanā, they are all vows, which is why this comes first. That is, toward actions to be performed in the future and practices presently undertaken, there are no limits; the resolution of mind is firm, exhausting their utmost bounds. Among the ten: (1) the vow to know inexhaustible Dharma gates; (2) the vow to cross over boundless sentient beings; (3) adorning Buddha lands; (4) pariṇāmanā; (5) making offerings to Buddhas—the above three vow to achieve the fruit of Buddhahood; the above five are all framed in terms of what will be achieved, treated horizontally as boundless. The next two are framed in terms of present actions, both being vertically deep without limit: (6) seeing and hearing without attachment; (7) patient forbearance without confusion, taking the severing of heads as steps—the above two temporarily sever afflictions. The final three are also framed in terms of what will be achieved: (8) universally cultivating both benefits in all times and places; (9) accomplishing boundless great practice through essential determination of mind; (10) giving rise to function from quiescence. Within this there are three: first, awakening to quiescence; second, giving rise to function from "and yet also" downward; third, explaining and completing from "why" downward. Within this, there are threefold inquiries and explanations. The sense of the first turn is: the reason one gives rise to function from quiescence is that through the wisdom of original vows, one does not abandon compassion. The next turn says: the reason wisdom does not abandon compassion is that wisdom is also for the sake of beings. The inquiry of the final turn means: why is this simultaneous practice necessary? The explanation has two senses: first, all Buddhas are thus; second, from "moreover, I" downward, my former vows were so. Third, the ten kinds of arousements are the purpose of pariṇāmanā, arousing [virtues] to make them manifest. Among the ten, the first six are one's own domain: the first three are great in karmic merit; the next three are great in karmic transformation, as adorning lands is also for gathering sentient beings. The last four are superior advancements: the seventh and eighth superiorly advance to gather merit; the last two superiorly advance to give rise to transformation, meaning (9) realizing the essence and (10) giving rise to function. Fourth, ultimate great matters refers to the accomplishment of what was undertaken; the ten phrases are readily understood.

52.18

Second, the two sections from "indestructible faith" downward clarify practice within the indestructible pariṇāmanā. This section directly clarifies the ten phrases on indestructibility, whose meaning is as explained before. Second, the ten kinds of receiving predictions refers to the accomplishment of the practice of pariṇāmanā. Among the ten: (1) understanding and concurring with the Buddha's mind; (2) possessing the good roots conducive to liberation; (3) great practices already cultivated—these three mostly refer to the three ranks of worthies; (4) and (5) are framed in terms of face-to-face and not face-to-face, as the Lotus Sūtra says, "For those not in this assembly, you should proclaim it," and so forth; (6) realizing suchness at the first stage; (7) perfecting forbearance at the eighth stage; (8) possessing the methods of training and converting at the ninth stage; (9) fulfilling the three great kalpas at the tenth stage; (10) entering into the profound mystery at equal enlightenment, hence called sovereign, like the prophecy given to Maitreya. If considered in terms of progressive stages, this station possesses only the first five, the rest being introduced incidentally; if considered in terms of perfect interpenetration, it encompasses all ten.

52.19

Third, the two sections from "ten kinds of dedication of kuśala-mūla" downward clarify practice within the pariṇāmanā that equals all Buddhas. This section directly clarifies equaling the Buddhas; the Buddha is the true good friend (kalyāṇamitra), and "identical" means "equal." Among the ten, "mind" refers to compassion and wisdom, because when the mind is impartial it tallies with noumenon; the rest each have one meaning. That all are called "identical" is because they are of one essence and perceive no dual marks. The heading states that by this, one can dedicate all kuśala-mūla. Second, attaining wisdom is also the completion of the practice of pariṇāmanā. That text says: "Abiding in this samādhi, one enters the realm of profound, pure wisdom," and so forth.

52.20

Fourth, the ten kinds of vast mind clarify practice within the pariṇāmanā reaching all places. Being immeasurable and boundless, there is no realm it does not reach. Since the realm is immeasurable and boundless, the mind is vast like the realm.

52.21

Fifth, the ten kinds of hidden treasures are practice within the pariṇāmanā of the treasury of inexhaustible virtues. Containing these ten meanings within all phenomena, it is therefore called a "treasury." When contemplating directly through phenomena, the deluded do not see it; hence it is called "hidden." Everything having ten each constitutes inexhaustible virtues.

52.22

Sixth, the ten kinds of moral discipline are practice within the pariṇāmanā that accords with and strengthens all kuśala-mūla. That [earlier passage] was framed in terms of the primary practice, thus elaborating on giving to clarify kuśala-mūla; here it is framed in terms of the root of practice, briefly delineating moral discipline. Kuśala-mūla all accord with the principle of equality, and truly pervade everything. The eighth [phrase] says that all kuśala-mūla are brought to ultimate completion, completion bearing the meaning of according with firmness. Clarifying comprehensively, the ten phrases encompass good and benefit without lacking anything; their pervading all virtues is readily understood.

52.23

Seventh, the ten masteries are practice within the pariṇāmanā of impartially according with all sentient beings. Because one possesses the ten masteries, one is able to accord with them. The ten masteries are as distinguished in the eighth stage (from here on entering the fifty-sixth fascicle).

52.24

Eighth, the ten unobstructed functions are practice within the pariṇāmanā of the marks of tathatā, because in tathatā, there is no obstruction. Hence the fruit of that station says: "Abiding in this station, one attains the equality of all lands," and so forth. Equality is the cause of unobstructedness, and is also the meaning of unobstructedness. It also says: "One attains the immeasurable, complete body of the Buddha, a single body filling all worlds," and so forth, which directly demonstrates the meaning of unobstructedness. In the text there are four parts: first, a general heading of the ten chapters; second, from "Disciples of the Buddha, what is..." downward, a general inquiry into the ten chapters; third, from "Disciples of the Buddha, the bodhisattva..." downward, individual explanations according to the chapters; fourth, from "Disciples of the Buddha, such..." downward, a concluding summary of the benefits. Now, the first also has three parts: heading, inquiry, and listing of names. As for "unobstructedness," the preceding clarified mastery, which is function operating spontaneously; the present clarifies unobstructedness, showing that function is unconstrained. Furthermore, unobstructedness is of two kinds: (1) wisdom; (2) phenomena. Among the ten, some are pervasive and some are restricted: the unobstructedness of Dharma and wisdom is mostly framed solely in terms of wisdom; as for bodies, lands, and the like, they are mostly framed solely in terms of phenomena; as for sentient beings and the like, they pervade both phenomena and wisdom. However, unobstructedness of phenomena necessarily pervades wisdom, whereas the realm of unobstructedness of wisdom does not necessarily pervade phenomena; both are the function of essence itself, which is why both are called "unobstructed function." Yet all ten pervade the two benefits; for now they are discussed in terms of converting [others]. The first is those who are converted; the second is the place of conversion; the rest are that which can convert, namely the Dharma of conversion, the bodies of conversion, and so forth, as can be understood by reflection. In the third part, individual explanations according to the chapters, there are ten sections, each having four elements: heading, inquiry, explanation, and conclusion. Now first, among the ten phrases on the unobstructed function regarding sentient beings who are converted, the first three explain unobstructedness in terms of wisdom: (1) fully realizing the emptiness of nature; (2) manifesting solely from mind—these two are real wisdom; (3) knowing the time to expound the Dharma, which is expedient wisdom. The remaining seven pertain to the unobstructedness of phenomena: (4) being able to manifest sentient beings; (5) gathering near within a single hair; (6) showing other lands far away; the remaining four show the bodies of leaders. Second, among the ten on unobstructed lands, knowing that lands are inexhaustible pervades both wisdom and phenomena. The Jin version of the sūtra says, "deeply entering the inexhaustible expedients in all lands," and the Dushi [jing] says, "boundless entry into all Buddha realms"—both pervade phenomena. The other nine pertain solely to the unobstructedness of phenomena; "deep" refers to minute lands, and the rest can be known. Third, the unobstructedness of Dharma is framed entirely in terms of wisdom, because one can know and expound with sovereignty the Dharma of the non-obstruction of nature and marks: (1) unity and multiplicity interpenetrate without destroying the original; (2) real wisdom produces expedients; (3) showing letters without letters; (4) a single preaching possessing many marks; (5) preaching without preaching; (6) a single word perfectly complete, the meaning of the syllabic wheel explained in the Meghasvarapradīpa section; (7) gates mutually subsuming one another; (8) gathering the conventional with the ultimate; (9) horizontally knowing the boundless; (10) vertically exhausting the utmost limits. Fourth, the unobstructed function of the body, and fifth, the unobstructed function of vows—their texts are both readily understood. Sixth, unobstructedness of realm means that within these ten kinds of conflicting superior and inferior realms, manifesting the inferior in the superior is reversible and unobstructed; this is the demarcated realm of the bodhisattva. The text is also readily understood. Seventh, unobstructedness of wisdom: although there was also wisdom previously, each was subsumed under its respective category; here, its cognitive function is treated exclusively. Yet wisdom does not have multiple forms; differences are displayed depending on phenomena. Subsuming phenomena under wisdom was the previous unobstructedness of Dharma; subsuming wisdom under phenomena [applies here]. Among the ten, the first two are wisdom that can convert; the next three are wisdom knowing those who are converted; the sixth is entering above into the Buddha's wisdom—the first six are all expedient wisdom; the seventh and eighth are the unobstructed wisdom of the expedient and the real; the last two are the wisdom of the non-obstruction among phenomena. Eighth, the unobstructedness of spiritual penetrations: (1) the penetration of countless physical bodies; (2) the divine ear; (3) knowledge of other minds; (4) distinguishing verbal expressions; (5) the penetration of recollecting past abodes, hence named "seeing previous lives" in the Dushi jing; (6) the penetration of traveling to all Buddha lands, adornment being a distinct meaning within it; (7) the penetration of future kalpas—since the past was already clarified, it encompasses the three times; (8) the cognitive penetration of all dharmas, hence the Dushi says, "the practices established by all Buddhas and bodhisattvas illuminate by expounding the light of the Dharma," which is the light of Dharma illuminating the Buddha-dharma; (9) the divine eye, the Dushi saying, "knowing and seeing everything, etc., meaning seeing what is done and protecting it"; (10) according to the Jin version, which says, "Disciples of the Buddha, briefly stated, the bodhisattva contemplates all dharmas with equanimity, being sovereign in penetration"—this is the samādhi of the cessation of all dharmas, penetrating impartial quiescence; hence the Dushi says, "The bodhisattva equally stills all sounds, thereby guiding sentient beings with equanimity." The current text omits this; since it is cited in brief in the text it is not exhaustive, but the main thrust is no different, as distinguished in the "Chapter on the Ten Penetrations." Ninth, unobstructedness of spiritual power. Spiritual penetrations mostly refer to external function being unhindered, while spiritual power mostly refers to having internal capability; therefore, among its ten, it mostly treats containment in a single hair and the like. This is physical power; the latter is intellectual power. If penetrations subsume powers, the ten kinds of spiritual powers are merely the single penetration of supernatural basis. Since penetrations and powers are distinguished as two, the ten penetrations say little about the supernatural realm. Tenth, the unobstructed function of power, because the powers of both compassion and wisdom are unobstructed. There is also the unobstructedness of phenomenal function, named after the predominant element. In the fourth part, the concluding summary of benefits, "wishing to accomplish yet not accomplishing": having already attained unobstructedness, attaining the fruit without abandoning the cause demonstrates unobstructedness all the more.

First 24 of 30 passages. Read on

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大方廣佛華嚴經疏 — Classical Chinese