大方廣佛華嚴經疏 54

English (machine translation) 54

Language: English

54.1

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

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Chapter Thirty-Nine: Entering the Dharmadhātu (entering the sixtieth fascicle below)

Regarding the initial rationale for its appearance: first, analyzing the origin of this section. Now, practice is established based on realization, and realization relies upon the depth of practice; in the preceding section, practice was accomplished by relying on the Dharma. Here, entering realization relies on persons; it is also to provide a distant response to the Sea of Liberations. Associating the chapter with its intention is no different from the section's origin, as there is no separate assembly or chapter.

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Second, explaining the names. There are three: First, the name of the division: relying on the Buddha, bodhisattvas, and various superior spiritual friends, one profoundly realizes the dharmadhātu; hence it is called 'Entering Realization by Relying on Persons'. When the realized Dharma resides in oneself, it is called accomplishing virtues. Second, the name of the assembly: in terms of the location, it is called the Assembly in the Multi-Storied Pavilion of the Jeta Grove. The grove is named 'Victor in Battle' (Jeta) to symbolize relying on persons. The park is named 'Providing for the Destitute' (Anāthapiṇḍada) to symbolize profound compassion. The meaning of the multi-storied pavilion reveals the mutual adornment of the two wisdoms; that compassion and wisdom both serve as that which realizes also constitutes the meaning of 'multi-storied'. If one also takes the name of the city, 'Hearing Things' (Śrāvastī), it likewise symbolizes relying on persons. In terms of the Dharma, it is explained as in the chapter name. Third, the name of the chapter: 'entering' covers both the agent and the object—namely, it is the name for awakening, understanding, and realization; 'dharmadhātu' is the Dharma that is entered—namely, the distinctions of noumenon, phenomena, and so forth. Now, 'dharma' embraces preserving its own mark and serving as a model; 'dhātu' has many meanings. Fascicle 15 of the Liang *Mahāyānasaṃgraha* states: 'To show that the dharmakāya embraces the five meanings of the dharmadhātu, it is alternatively called dharmadhātu. First is the meaning of nature (svabhāva): taking the absence of the two selves as its nature, because all sentient beings do not transcend this nature. Second is the meaning of cause (hetu): because the dharmas of all the noble ones, such as the four applications of mindfulness, arise by relying on this. Third is the meaning of storehouse (garbha): because it is concealed by all false and deceptive dharmas, and is not what can be cognized by ordinary beings and the two vehicles. Fourth is the meaning of reality (tattva): transcending mundane dharmas, because mundane dharmas are either naturally destroyed or destroyed by antidotes, whereas it is free from these two destructions. Fifth is the meaning of profoundness (gambhīra): because if one accords with this, one's self-nature becomes purely wholesome; while if exterior and not in accord, one's self-nature becomes a shell.' The above five meanings are all the dharmadhātu of noumenon. Furthermore, there are the meanings of maintaining (dhāraṇa), lineage (gotra), and boundaries/limits (maryādā). Now, maintaining specifically has three [aspects]: first, maintaining its own substance and marks; second, maintaining the distinctions among all dharmas; third, maintaining its own category without mutual confusion, which is identical to the meaning of dharma. 'Lineage' refers to clan/category, which is the eighteen dhātus. The above two apply to both phenomena and noumenon. 'Boundaries' means that phenomenal dharmas of dependent origination do not commingle. Among them, 'nature' applies to both tatpuruṣa and karmadhāraya compounds; 'cause' is exclusively tatpuruṣa; the latter six are exclusively karmadhāraya. Combining mind and object into a title is called 'Entering the Dharmadhātu': in the beginning they are mutually distinct (dvandva), but in the end they are karmadhāraya, because the entering is itself the dharmadhātu.

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Third, clarifying the central theme and purport: the division, assembly, and chapter are identical; since 'Entering the Dharmadhātu' is taken as the title, it is straightaway taken as the central theme. Within this, there are three gates of distinction: first, according to meaning; second, according to categories; third, according to stages. In the first there are two: first, clarifying that which is entered. In summary, it is only the one true unobstructed dharmadhātu; speaking of its nature and marks, it does not go beyond noumenon and phenomena. When distinctively revealed according to meaning, there are briefly five gates: 1. conditioned dharmadhātu; 2. unconditioned dharmadhātu; 3. both; 4. neither; 5. unobstructed. Yet each of the five has two gates. First, the two for the conditioned: 1. the fundamental consciousness being able to hold the seeds of all dharmas is named dharmadhātu, as *Vijñaptimātratā* states: 'The realm (dhātu) from beginningless time,' etc.—this is according to the meaning of cause, yet the substance of this realm is not taken according to the dharmakāya; 2. the distinctions and limits of the dharmas of the three times are named dharmadhātu, as the 'Chapter on the Inconceivable' states: 'All Buddhas know all dharmadhātus of the past without remainder,' etc.—this is the meaning of boundaries.

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Second, the two for the unconditioned dharmadhātu: 1. the gate of intrinsic purity: because in the stage of ordinary beings its nature is constantly pure, and true emptiness is of one flavor without differentiation; 2. the gate of freedom from defilement: meaning that purity is only revealed by means of antidotes, and is divided into ten kinds according to the depth of practice.

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Third, the two for the both conditioned and unconditioned dharmadhātu: 1. the gate of according with marks: meaning the aggregates of sensation, conception, and mental formations, plus the five kinds of matter and the eight unconditioned [dharmas]—these sixteen dharmas are cognized only by the mind-faculty, and among the eighteen dhātus are named dharmadhātu; 2. the gate of non-obstruction: meaning that the one-mind dharmadhātu fully contains two gates: first, the gate of the one mind's tathatā, and second, the gate of the one mind's arising and ceasing. Although these two gates each completely subsume all dharmas, their two states are constantly not commingled, just as the waves that subsume water are not tranquil, and the water that subsumes waves is not moving. The Fourth Dedication states: 'Displaying unconditioned dharmas within the conditioned realm without destroying the marks of the conditioned; displaying conditioned dharmas within the unconditioned realm without discriminating the nature of the unconditioned.' This clarifies the non-obstruction between noumenon and phenomena.

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Fourth, the two gates for the neither conditioned nor unconditioned dharmadhātu: 1. the gate of mutual negation through juxtaposition: meaning that conditions are never conditions devoid of noumenon, hence it is not conditioned; noumenon is never noumenon devoid of conditions, hence it is not unconditioned. The substance of dharmas being equal, juxtaposition completely extinguishes both. In chapter 39 of the *Pañcaviṃśatisāhasrikā*, Subhūti said to the Buddha: 'Is this equality of dharmas conditioned or is it unconditioned?' The Buddha said: 'It is not a conditioned dharma, nor is it an unconditioned dharma. Why is that? Apart from conditioned dharmas, unconditioned dharmas cannot be obtained; apart from unconditioned dharmas, conditioned dharmas cannot be obtained. Subhūti, this nature of the conditioned and nature of the unconditioned—these two dharmas neither combine nor disperse.' This is what it means. 2. The gate of having no resting place: meaning that this dharmadhātu is free from marks and free from nature, and therefore is not these two. Furthermore, because it is not the two truths, and because it is not what can be reached by the two designations, it is therefore neither. Fascicle 1 of the *Saṃdhinirmocana* states: 'All dharmas are briefly of two kinds, namely, conditioned and unconditioned. Therein, what is conditioned is neither conditioned nor unconditioned. What is unconditioned is neither unconditioned nor conditioned,' etc.

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Fifth, the two gates for the unobstructed dharmadhātu: 1. the gate of universal subsumption: meaning that with respect to the above four gates, any single one immediately subsumes all the rest. For this reason, whether Sudhana gazed upon mountains and seas or saw halls and chambers, all are called entering the dharmadhātu; 2. the gate of perfect interpenetration: meaning that by noumenon interpenetrating phenomena, it causes phenomena to have no boundaries. An atom is not small, yet it can contain ten kṣetras; an ocean of kṣetras is not large, yet it lies concealed within a single atom. Because phenomena reveal noumenon, it causes noumenon not to lack divisions, which is to say that the one and the many are unobstructed. Sometimes it is called the one dharmadhātu, and sometimes it is called the various dharmadhātus; yet because the one is not one, it is straightaway the various, and because the various are not various, they are straightaway the one, extending to layers upon layers without end. Thus Sudhana, temporarily clasping hands, thereupon passed through many kalpas; upon merely entering the pavilion, he universally beheld the boundless—all are of this kind. The five gates and ten meanings above generally clarify the dharmadhātu that is entered; all should be harmonized through the six marks. Second, clarifying that which enters also has five gates: 1. pure faith; 2. correct understanding; 3. practice; 4. realization; 5. perfection. These five have two gates in relation to the previously entered dharmadhātu: first, any single entering penetrates the five entered, and any single entered pervades the five entering. Second, these five entering, according to their order, each enter one gate. These above ten gates of the two meanings of mind and object, with the six marks perfectly interpenetrating, totally constitute one aggregate of the unobstructed dharmadhātu.

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Second, the classification of the dharmadhātu also has five gates: 1. that which is entered; 2. that which enters; 3. non-duality; 4. the extinguishing of both; 5. the non-obstruction of presence and absence. Within the first, that which is entered, there are also five tiers: 1. dharmadhātu of dharmas; 2. dharmadhātu of persons; 3. mutual interpenetration of both; 4. mutual extinguishing of both; 5. unobstructed. Within the first there are ten: 1. dharmadhātu of phenomena, meaning the ten tiers of dwellings, etc.; 2. dharmadhātu of noumenon, meaning being of one flavor and serenely pure, etc.; 3. dharmadhātu of objects, meaning the boundaries of the known, etc.; 4. dharmadhātu of practice, meaning the vastness and depth of compassion and wisdom, etc.; 5. dharmadhātu of substance, meaning quiescent cessation and unarisenness, etc.; 6. dharmadhātu of function, meaning superior superknowledges and mastery, etc.; 7. dharmadhātu of the direct, meaning correct practices such as the six perfections, etc.; 8. dharmadhātu of the contrary, meaning the five kinds of heat without aversion, etc.; 9. dharmadhātu of the teaching, meaning the words and explanations heard, etc.; 10. dharmadhātu of meaning, meaning the purport and principles explained, etc. These ten dharmadhātus share the same dependent origination, unobstructed and melted together, one containing all. Second, the dharmadhātu of persons also has ten gates, meaning humans, devas, men, women, householders, renunciants, non-Buddhists, various spirits, bodhisattvas, and Buddhas. These are all phenomenal divisions of dependent origination, interwoven yet unconfused; Sudhana, having seen them, immediately entered the dharmadhātu, hence it is called the dharmadhātu of persons. Third, the dharmadhātu of the mutual interpenetration of persons and dharmas: meaning that the previous ten persons and ten dharmas share the same dependent origination, and according with the distinction of meanings, they interpenetrate and subsume each other without duality. Fourth, the dharmadhātu of the mutual extinguishing of persons and dharmas: meaning that the equal ocean of fruition is free from words and numbers, and both the nature and marks of dependent origination are ineffable. Fifth, the unobstructed dharmadhātu: meaning combining the previous four propositions, where there is no obstruction regarding oneness and difference in those persons and dharmas, and presence and absence do not obstruct each other, freely and perfectly interpenetrating; contemplate this in accordance with principle. Second, clarifying that which enters also has five tiers: 1. body; 2. wisdom; 3. both; 4. extinguishing; 5. perfect. Meaning entering the multi-storied pavilion and returning corresponds to realization by body. Discerning the boundless noumenon and phenomena is realization by wisdom. Being identical to Samantabhadra and universally pervading is realization by both. Body and wisdom being mutually identical and both vanishing is mutual extinguishing. Oneness and difference, presence and absence being unobstructed is free and perfect interpenetration. The rest may be inferred by analogy. Third, the subject and object are harmoniously fused without duality, boundaries are undivided, yet when distinguished according to meaning, the principle remains unconfused. These five subjects and objects, according to sequence and universal penetration, can be grasped by the mind. Fourth, subject and object perfectly interpenetrate, and through mutual negation both are extinguished. Fifth, oneness and difference, presence and absence are unobstructed and fully complete; contemplate this in accordance with principle. The above distinguishing according to category is concluded.

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Third, clarifying entering the dharmadhātu according to stages: based on the text below, the dharmadhātu that is entered has broadly two stages, namely cause and fruit. Among the aforementioned persons and dharmas, there are none that are not subsumed under the Buddha-fruit, which is precisely the mastery of the dharmadhātu manifested by the Tathāgata's Lion-Stretch Samādhi. Furthermore, among the aforementioned persons and dharmas, there are none that do not belong to what is subsumed under the causal stage, which is precisely the dharmadhātu Dharma-gate manifested by Mañjuśrī and Samantabhadra; within the cause, there are specifically the distinctions of the dharmadhātu of the five stages such as faith. Second, clarifying that which enters: based on the text there are also two: in relation to the previous fruition stage, it clarifies all bodhisattvas' sudden entry into the dharmadhātu; in relation to the previous causal stage, it metaphorically reveals Sudhana's gradual entry into the cause and fruit of the dharmadhātu. Since they are unobstructed, gradual and sudden are likewise perfectly interpenetrating; it is merely that to arrange the teachings to constitute the explanation, these stage distinctions are metaphorically employed.

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Next, correctly explaining the text. Broadly speaking, the chapter is divided into two: first, clarifying the fundamental assembly; second, from 'At that time, Mañjuśrī came out from the Good Abode Pavilion' onward, clarifying the final assembly. Also, the former clarifies the dharmadhātu of fruition, and the latter clarifies the dharmadhātu of cause. Furthermore, the former is sudden entry into the dharmadhātu, and the latter clarifies gradual entry into the dharmadhātu. Furthermore, the former is general and the latter specific; general and specific perfectly interpenetrate, and the root and branch are unobstructed. Furthermore, the former is the forgetting of cultivation in sudden realization, which is the culmination of the main section; the latter is relying on a person to cultivate and enter so as to distinguish the dissemination section; dissemination and main sections perfectly interpenetrate, and the middle and later are unobstructed. Within the fundamental assembly, it is broadly partitioned into ten sections: 1. introductory section; 2. request section; 3. section on manifesting marks in samādhi; 4. section on the new assembly gathering from afar; 5. section on pointing out the loss to reveal the gain; 6. section on praising virtues in verse; 7. section on Samantabhadra's initiation; 8. section on showing benefit through the hair-mark light; 9. section on Mañjuśrī's recounting of virtues; 10. section on the boundless great function.

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Now for the first. Although its meaning runs through the final assembly, because it follows the distinction of place, it is independently classified at the beginning. The text is divided into three: first, the perfection of the world of the wisdom of Sambodhi; second, from 'in Śrāvastī' onward, the perfection of the material world; third, from 'with the bodhisattvas' onward, the perfection of the world of sentient beings.

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First is the first [part]. The term 'Bhagavat' (World-Honoured One) is in Sanskrit *bhagavat*; it encompasses six meanings, as stated in the *Buddhagūmi-śāstra* (*Fodi lun*). First is the meaning of sovereign mastery, because he is never bound to any afflictions. Second is the meaning of blazing glory, because he is smelted and purified by the fiery light of wisdom. Third is the meaning of dignified elegance, because he is adorned with the thirty-two marks. Fourth is the meaning of renown, because all supreme merits and virtues are perfected [in him] and there is no one who does not know it. Fifth is the meaning of auspiciousness, because all the world draws near to make offerings to him and all praise him. Sixth is the meaning of honored veneration, because he is endowed with all virtues and constantly initiates skillful means to benefit the world and bring peace and joy to all without remiss or abandonment. Here, by presenting the last, it encompasses the first; it also designates the person to indicate the teaching. Endowed with inexhaustible virtues, he is therefore called the Bhagavat.

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Second is the fulfillment of the world as a receptacle, within which there are three [aspects]: First, the city and country. Here [Śrāvastī] is translated as 'Hearer' (*Wenzhe*). The *Record of the Western Regions* (*Xiyu ji*) says: 'In ancient times there was an elder ṛṣi who dwelt in this place. Later there was a young ṛṣi named Hearer who studied under him. After the elder ṛṣi died, the young ṛṣi built a walled city here; hence it took his name. It is also called 'Renowned Things' (*Wenwu*), because this city produced many people of famous reputation who were clever, acute, erudite, and penetrating. It is within the borders of Central India.' Second, from 'Jeta' onwards clarifies the grove and park. Jeta is a Sanskrit sound; the Chinese translates it as 'Conqueror in Battle'; it is the name of the Crown Prince. 'Anāthapiṇḍada' is in Sanskrit Sudatta; the correct meaning is 'one who relieves the destitute'; as for the sense, it means 'one who gives to the destitute and solitary' (Anāthapiṇḍada), which is the title of the elder. The elder was benevolent and clever, accumulated wealth and was able to disperse it, rescuing the destitute and relieving the poor, pitying the orphaned and taking care of the aged; the people of that time praised his virtues, and therefore established this title. The elder laid gold sideways to buy the ground, and the Prince offered the trees; together they accomplished the meritorious deed. Both men were venerated as models, and together they established the name of the saṅghārāma. Third, clarifying the multi-storied pavilion: this is the place of preaching the Dharma, expressing the dharmadhātu that is realized. Its essence, being nowhere unpervading, is called 'great'; its virtues, being nowhere incomplete, are called 'adorned'; arising functions based upon essence constitutes the 'multi-storied pavilion.'

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Third is the world of sentient beings, which is the fulfillment of the retinue. Within it there are three [groups]: first, the bodhisattvas; second, the śrāvakas; third, the leaders of the world. Within the first there are also three [parts]: first, presenting their numbers; second, listing their names; third, praising their virtues. Now, for the first: in this assembly, few bodhisattvas have their names designated while many have their names listed, because there is something symbolized: in the numbers, it intends to reveal that the five stations equally realize and enter [the dharmadhātu]. Each station has ten pāramitās, each interpenetrating one another, making five hundred. The sixth, wondrous awakening, is that which is entered. Furthermore, it symbolizes that those of understanding and practice are many, while those who realize are rare. Second, from 'Samantabhadra' onwards lists the names, divided into three: first, designating the leaders; second, listing individual names; third, concluding the count in summary. Now, for the first: because the two great sages are the masters assisting the transformation. Also because there is something symbolized, which will be explained below. Second, in the individual listing from 'whose names are' onwards, there are fourteen stations, each station having ten [bodhisattvas], with additions and omissions among them, making one hundred and forty-one persons; each name has one meaning, all possessing profound significance. Now, temporarily relying on symbols, they are broadly divided into two: the first forty-one persons collectively symbolize the four stations of the abodes and so forth; the ten stations and one hundred persons from 'Heavenly Crown' onwards specifically symbolize the ten stages and ten pāramitās. Now, for the first: ten named 'Banner' symbolize the dedications, because their active virtues are high and prominent. Second, nine named 'Mighty Power' symbolize the practices, because they are able to advance in cultivation. Third, ten named 'Store' symbolize the stages, the meaning being as explained before. Fourth, twelve named 'Eye' symbolize understanding, because they are able to illuminate phenomena. The reason they are not in sequential order is that it intends to symbolize that the interpenetrating stations have no before or after. In the subsequent ten stations, they specifically symbolize in order the successive progression of the ten stages and ten pāramitās. First, ten named 'Crown': the first stage crowns the head of all stages, and dāna crowns the forefront of all practices. Furthermore, each station possessing ten [bodhisattvas] is because within one stage all the virtues of all stages are fully present. Within one pāramitā the ten pāramitās are fully present to serve as adornments. Second, ten named 'Topknot': holding the precepts is undefiled, restrained and honored. Third, ten named 'Light': producing the light of bearing in mind what has been heard, illuminating forbearance toward phenomena. Fourth, ten also named 'Banner': blazing wisdom and vigor, surpassing the world and rising high; furthermore, the limbs of enlightenment subdue delusions, and vigor subdues arrogance. Fifth, ten named 'Sound': dhyāna emerges, pleasing faculties that are hard to conquer. Sixth, ten named 'Superior': prajñā manifests before them, most honored and supreme. Seventh, ten named 'Victor': the skillful means of far-reaching practice, possessing supreme practices within existence. Eighth, eleven named 'King of Sovereign Mastery': their marks and functions are motionless, and their great vows are unobstructed. Ninth, ten also named 'Sound': the good wisdom expounds the Dharma, arising from self-power. Tenth, nine persons equally named 'Awakening': receiving the office in the Dharma Cloud, falling into the count of Buddhas; their wisdom awakens to all phenomena without leaving anything behind. However, 'Banner' and the rest also have general meanings, which can be understood by analogous interpretation. Third, from 'such [bodhisattvas]' onwards concludes the count. Third, from 'all these [bodhisattvas]' onwards praises their virtues, having eleven clauses. The first clause is the general summary: while the above names were individually manifested according to suitability, each establishing a name based on a single virtue, now their virtues are internally connected based on reality; hence it is said that all have accomplished the practices and vows of Samantabhadra. The remaining ten clauses are specific, within which the first six clarify that the function of wisdom is universally pervasive, and the latter four clarify that the function of wisdom is free from hindrances. Collectively they form five pairs: first, the pair of the realm being pervasive and the bodies being many, because they exhaustively rely on the proximate and the true; second, the pair of seeing and functioning reaching reality, where the ten eyes are free from hindrances and see without going, and a single thought accords with reality while body and mind are universally pervasive; third, the pair of internal illumination and external expounding; fourth, the pair of wisdom being pure and forms complying; fifth, the pair of compassion being deep and wisdom being broad: because it is compassion identical to wisdom, they are without delusion toward sentient beings; because it is wisdom without an external, its illumination is identical to empty space. The previous pair took the meaning of purity regarding empty space; this one takes the meaning of broadness.

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Second, from 'and together with' onwards distinguishes the assembly of śrāvakas. The text has two parts: first, designating their number and category; later, from 'all awakened' onwards, praising their virtues. The text has ten clauses. However, these śrāvakas are all bodhisattvas; wishing to reveal the profound Dharma, they temporarily manifested as śrāvakas, so the words of the praised virtues contain both the fundamental and the trace. Now they are explained through two approaches: First, regarding the traces and in terms of the Small [Vehicle], the ten clauses are all virtues of the śrāvakas: First, they have attained direct realization, because they thoroughly awaken to and understand the four noble truths. Second, they have entered the right determination of leaving birth, without skillful wisdom, having already realized it. Third, what they study is already exhausted, hence it says 'deeply entered'; the *Lotus Sūtra* says, 'We equally enter the Dharma-nature,' which is the three beasts crossing the river, the noumenon having no duality; ancient masters also matched the above three in order with [the paths of] seeing, cultivation, and no-more-learning. Fourth, the portion of births is already exhausted; lacking great compassion, they therefore permanently emerge on their own. Fifth, conditioned and unconditioned virtues are accomplished reliant upon the Buddha, which is 'attaining their own benefit.' Sixth, they have already exhausted the fetters of existence, meaning that the active operations of the nine fetters and ten entanglements are abandoned. Seventh, they are without the obstruction of afflictions, because the seeds are destroyed. Eighth, because the mind is well liberated, they are tranquil like empty space. Ninth, because wisdom is well liberated, they have no doubt regarding the Buddha. Tenth, clarifying that they are not of fixed nature and can all turn their minds around, they therefore faithfully enter the Buddha's wisdom. Second, in terms of the fundamental approach, it is praised with respect to bodhisattvas. The *Tathāgatācintyaviṣaya-sūtra* (*Rulai busiyiyi jingjie jing*) says: 'Furthermore, there were immeasurable hundreds of thousands of koṭis of bodhisattvas who manifested the forms of śrāvakas and also came to sit in the assembly, whose names were Śāriputra, Mahāmaudgalyāyana, and so forth,' as extensively stated there. This clarifies that they are all expedient. Below, Śāriputra directs Samudramati and others to contemplate the ten virtues of Mañjuśrī: first, awakening to the ultimate truth; second, skillful means being already complete, being well able to enter the shoreless realm; third, the true reality of the two emptinesses having its source exhausted; fourth, possessing great compassion and being able to enter without defilement, only then permanently emerging; fifth, relying on the ten powers and so forth, being free from lesser views; sixth, neither cutting off nor coexisting, only then being able to be free; seventh, having already purified the cognizable, being free from the two obstructions; eighth, dwelling in turmoil yet perpetually tranquil, realizing original emptiness; ninth, the unshared virtues of the Buddha, having no doubt even though not yet realized; tenth, sarvākārajñatā, having realized it and faithfully entering. Third, the various leaders of the world from 'and together with immeasurable' onwards also first designate their number and category, and later from 'all had previously' onwards praise their virtues. Among the ten, the first one praises their merit; the next four praise their compassion, within which the first clause is general and the other three clauses are specific: first, responding universally without conditions; second, protectively being mindful of the initial resolve; third, vowing never to abandon the evil. The next two clauses praise the virtues of wisdom: first, wisdom entering the gates of skillful means; second, practice protecting the noumenon and teaching—the correct Dharma combines noumenon, and protecting combines practice. The above seven are all practice. The eighth is vow, because vows and practice are complete. The ninth is entering the stations. The above nine are one's own share. The tenth is superior progression. The prologue section above is finished.

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Part Two of the major division, from "At that time, the bodhisattvas" onward, is the section on requesting [the teaching], because the assembly has gathered originally to hear the sūtra. The text is divided into two: first, it indicates the assembly's mental request; second, from "the Tathāgata's realm" onward, it clarifies the teachings requested. As for the first: below "śrāvakas", [they were] like the deaf and blind. As to those who are able to think [of this], there are two explanations: First, in terms of the fundamental and the trace: from the fundamental, they are able to think [of it]; from the trace, they do not know. Second, speaking solely in terms of the trace, Dharma Master Yi says: "Noumenon and place are not separated, so they are able to share the same doubt. But because they have not accumulated the great mind, they are not ranked alongside them." This also has reason, like Lord Ye's fondness for dragons: when the real dragon appears, it is difficult to look upon. Residing together in the Dharma assembly, together revering the Dharma gate, what was manifested transcended their kind; hence they were like the deaf and blind. Second, within what was thought, there are sixty-one phrases. The first and last thirty phrases are the Dharma that was requested, while the middle thirty-one phrases are merely the etiquette of requesting. The thirty phrases requesting the Dharma are mostly the same as the forty-phrase Dharma of the first assembly, because the first assembly served as the general [presentation], and as this exposition approaches its end, it converges with the origin. Dividing according to the text, there are two parts: the preceding thirty phrases reflect on the virtues being difficult to conceive; the latter thirty-one phrases, from "We only pray" onward, request their exposition in accordance with capacities. Because the first ten phrases clarify that the self-essence is completely manifest, they indirectly reveal that the sea of fruition is beyond words; the last ten phrases clarify that the transformative functions are everywhere pervasive, causing words to be used to reveal the fruition. Because of this, the text has omissions and mutual reflections, but in reality both are requested to be shown, as analyzed in the first assembly. Now, in the first [part], reflecting on virtues, the first ten phrases directly clarify the fruition dharmas that were reflected upon; the next ten clarify what is profound and difficult to conceive; the latter ten clarify what can be understood through the confluence of conditions. In the first ten, the first eight subsume the first ten phrases of the first assembly, which are the virtues of fully perfected internal practice, because the Tathāgata's sovereignty subsumes their spiritual powers and invulnerability to capture. First, "realm" is the limitation of what is cognized, as analyzed in chapters such as the "Appearance [of the Tathāgata]". Second, "practice of wisdom" is the practice of unobstructed and non-purposive action combining compassion and wisdom, also as analyzed in the "Chapter on the Appearance [of the Tathāgata]". Third, "empowerment" (adhiṣṭhāna) means being sustained by superior power to accomplish something, as analyzed in the "Chapter on the Inconceivable Dharmas". Fourth refers to the ten powers and the like. Fifth refers to the four and ten kinds of fearlessness and the like. Sixth refers to the lion's sprint and the like. Seventh, "where [the Tathāgata] abides", is the Buddha-ground of the first assembly, because it is the ground where the Buddha abides. If explained specifically, it is the constant abiding in great compassion and the like, as in the "Chapter on Inconceivable Dharmas". Eighth refers to the ten sovereignties and the like, and subsumes two phrases, as analyzed above. Extensively citing texts to explain the meaning is entirely as in the first assembly. The latter two phrases subsume the next ten phrases of the first assembly on the virtues of clearly manifest essence and marks: previously there were the six faculties and three karmas; here the body combines the six faculties and the two karmas, while wisdom is the mental karma. Both mind and intention cannot be known; they are known only through wisdom. The reason they are combined is to reveal that the body incorporates the ten bodies; therefore, the six faculties and three karmas are combined, and because wisdom guides them, it only speaks of "wisdom". Second, the ten phrases from "all" onward clarify that it is profound and difficult to conceive, unfathomable to humans and devas. Within this, the first two phrases generally clarify that understanding and practice cannot reach it, meaning that wisdom cannot fully comprehend it, and mental practice cannot attain realization. The next five phrases clarify that the three wisdoms cannot fathom it, and therefore one cannot accomplish self-benefit. That is, the first three phrases cannot be fathomed by the wisdom of hearing: first, because it is wondrous, one cannot seal and hold to the object; second, because it is deep, one cannot clearly understand it in mind; third, because it is broad, one cannot accept and contain it. The next phrase: because it is profound, the wisdom of cultivation cannot scrutinize and thoroughly illuminate it. The last phrase: because it is fused, the wisdom of reflection cannot discern its superiority or inferiority. The Jin translation renders "discerning" as "reflection", placing it before "scrutinizing". The last three phrases: the four analytical knowledges cannot proclaim it, and therefore one cannot accomplish benefiting others. That is, the Dharma and meaning cannot be broadly unfolded and minutely shown, eloquence cannot proclaim it clearly, and delight in speech cannot cause others to understand. Third, in the ten phrases from "except only" onward on being understandable through the confluence of conditions, the first four are conditions through the downward blessing of the Buddha's power; the latter six are causes through one's own faculties being capable of receiving it. Possessing these, it can be known. Among the former, the first three are present conditions, and the last one is past vows; among the latter six, the first one is past roots of goodness, and the remaining five are present virtues. Regarding the above ten phrases, those who have partial [qualifications] know partially, and those who have complete [qualifications] know completely. Furthermore, these ten phrases generally have two intentions: first, to complete the above by revealing the profundity; second, to initiate the subsequent request for the exposition.

54.19

Second, requesting the exposition according to capacity contains two parts: first, eleven phrases requesting according to capacities; second, twenty phrases from "reveal" onward requesting the Dharma to be spoken. As for the first: previously it was said that the confluence of conditions makes it knowable; now it is requested that conditions follow the vessels. Within this, the first three concern differences in the vessels of the internal mind; the next one concerns differences in the sounds of external species—the above four apply generally to ordinary beings and āryas. The latter seven mostly concern bodhisattvas: first, differences in wealth and the like; second, superiority and inferiority of stages and positions; third, eliminating hindrances according to faculties; fourth, differences in performed actions; fifth, differences in conditions and objects; sixth, what virtues they formerly relied upon to cultivate; seventh, what teachings they formerly heard as seeds. Furthermore, sixth is what virtues are suitable to rely upon for transforming them; seventh is what broad or brief expositions are suitable for various differences—all are requested to be followed. Second, requesting the Dharma to be spoken contains two parts: first, listing what is requested; second, concluding the request from "such like" onward. The first part is divided into two: the first ten phrases request the exposition of past causes; the latter ten phrases request the present fruition functions. As for the first: among these ten phrases, seven are identical in name and meaning to those in the first assembly. "The various paths" is their "sea of auxiliary paths". The "expedient means" here is the previous "sea of wisdom", which are different in name but identical in meaning. That text has the "sea of vehicles", but lacks these "past deeds" (jātaka), so both name and meaning are different. Because that text generally requested for all bodhisattvas, it showed that vehicles and conveyances differ; here the inquiry concerns our original teacher, so "past deeds" is added, and the vehicle pervades all phrases, being omitted to form the number ten. Or "past deeds" is itself the "sea of vehicles", being what was ridden in the past. The rest is as in the first assembly. In the latter ten phrases from "and attaining" onward requesting the fruition functions, when these ten are compared with the thirtieth phrase of the first assembly, the meaning is mostly the same while the text is mostly different, intending to reveal that the fruition functions are boundless, so the text uses omissions and mutual reflections. First, causes are fulfilled and the fruition is attained: this is the sea of Buddhas; second, attainment necessarily expounds the Dharma: this is the sea of expositions; third, the Dharma describes the pure lands: this is the sea of worlds; fourth, all are for taming sentient beings: this is the sea of names; fifth, both the fruition cities of bodhi and nirvāṇa are opened: since nirvāṇa guards against error and halts evil, this is the sea of liberations; sixth, displaying the actions of birth as the cause for reaching fruition: this is the sea of sentient beings; seventh, entering everywhere into places of capacity and establishing lifespan according to capacity: this is the sea of lifespan; eighth, serving as a field for sentient beings to enable them to attain eternal life: this is the sea of pāramitās, since dāna is the very first; ninth, explaining the pāramitās as the models for establishing the sea of worlds; tenth, the transformations of the three wheels like the water's moon or images in a mirror: this is the sea of transformations. The concluding request can be understood.

54.20

The third major section, from "At that time the Bhagavat..." on down, is the section on manifesting marks in samādhi. It responds to the preceding silent requests, answering them by displaying marks. Within this there are two parts: first, explaining the samādhi as that which can manifest; second, from "having entered this samādhi" on down, explaining the pure land that is manifested. Now for the first: because boundless great functions arise based on the essence, [the Buddha] first enters meditative absorption. It is by this principle that entering absorption is explained first, and gathering the ocean-like assembly comes after. In the preceding assemblies, to demonstrate entering the real from marks, the assembly gathered first and absorption followed after; this differs from those. That the Buddha enters it himself signifies that only a Buddha completely fathoms realization of the dharmadhātu. That he does not respond in words signifies that realization is free from words, and also enables them to directly witness and realize it for themselves. The text divides into three: first, the condition for entering absorption, in acknowledging the preceding thoughts; second, from "great compassion" on down, explaining the causes for entering absorption; third, from "entered the lion's..." on down, directly explaining the entering of absorption. Regarding the causes of entry, there are four kinds of compassion, which serve as the basis for entering absorption to benefit beings. Each has two meanings. First, the two meanings of "body": one, it is the body upon which entering absorption depends, because it is perfumed by compassion; two, "body" has the meanings of "essence" and "support," because wishing to enter profound absorption entirely relies on great compassion as its essence. Second, the two meanings of "gate": one, the Buddha possesses the gates of great wisdom, great absorption, great compassion, and so forth, but now wishing to benefit beings, he relies solely on the gate of compassion to enable beings to enter; two, the absorption is that which is entered, while compassion is that which can enter. Third, the two meanings of "head": one, the meaning of "primary," because all benefiting of beings takes great compassion as its vanguard; two, the meaning of "superior," meaning it is not that he does not employ the gates of wisdom and absorption, but that this one is preeminent. Fourth, the two meanings of "expedient means": one, compassion and wisdom guide each other and serve mutually as expedient means, and here compassion serves as the expedient means for entering absorption to benefit beings; two, because this is compassion that is identical with wisdom and absorption, not lingering in attachment and views, it is termed an expedient means, and only then can it enable beings to universally enter the dharmadhātu. Moreover, these four compassions also represent the gradual progression from the Buddha toward the capacities of beings. These four compassions above all pervade empty space, which also has two meanings: first, universally pervasive; second, without conditions. Third, directly explaining the entering of absorption: it is named by drawing an analogy from the action and function of the absorption. Regarding the word pin-shen (yawning and stretching), some say: the Sanskrit is corruptly abbreviated; fully and properly it should be viṣkambhita, which is translated here as "free and fearless," like a lion king being free and fearless among the herds of beasts. However, the older sūtra translated it as "lion's stretch" (siṃha-vijṛmbhita). Moreover, the two words pin and vi somewhat resemble each other, while the term fenxun ("stretch / brisk stride") does not at all resemble viṣkambhita. Since Fascicle 25 of the Mahāparinirvāṇa-sūtra speaks of "yawning and stretching," we clearly know that both pinshen and fenxun refer to this word. Later on, the woman Vasumitrā also says, "seeing my stretch (pinshen)"; it is merely translated symmetrically as "free and fearless," while translated according to meaning it is rendered as "yawning and stretching" (pinshen). How could it have been corruptly abbreviated? Therefore, following the ancient masters, we explain it using the vernacular of this land. Pinshen and fenxun both describe the appearance of stretching the four limbs and moving freely. To explain its general mark: the essence of the function is tranquil yet reaches the utmost limit, so that the ten thousand different distinctions are none other than the dharmadhātu; the function of the essence is effortless yet all-pervading, so that the small and the large intermingle and conditioned arising is inexhaustible—this is called pinshen in the sense of sovereign ease. If explained specifically, the "Lion's Roar Chapter" of the Mahāparinirvāṇa-sūtra explains that the lion king, knowing his own physical strength, the sharp edges of his teeth, and so on, emerges from his cave in the morning and roars for eleven reasons, offering extensive analogies and correspondences. Furthermore, the "Detachment from the World Chapter" reveals the bodhisattva lion king taking pure white dharmas as his body and so forth, matching his head, paws, and so on, which again differs from the Mahāparinirvāṇa-sūtra. Here the text takes great compassion as the body, so we know it merely draws on semantic resemblance and is not necessarily fixed. Now, gathering the various texts, we first match that lion with ten meanings, and then follow the Mahāparinirvāṇa-sūtra for the eleven matters. First: taking identical-essence great compassion as the body; taking sovereign great compassion as the head; taking great kindness identical with wisdom as the eyes; taking pure wisdom as the teeth and claws; taking the expedient means of great compassion as the waving tail, because compassion as an expedient means resides at the end, and expedient means has the sense of shaking and moving. Taking the four compassions collectively as the paws, because it stands supported on them. Taking the dharmadhātu samādhi as the cave, because it is that which is entered and realized. Taking unconditioned great compassion as the cave entrance, because entering and exiting proceed from it. Taking the non-obstruction of essence and function as the yawning and stretching, because of expanding with sovereign ease. Taking the expounding of the dharma-gates of the dharmadhātu as the roaring, because of decisively proclaiming that all sentient beings are fundamentally identical with the Tathāgata in the dharmadhātu. In such a lion, every single hair corresponds to the dharmadhātu. Next, saying that he stretches for eleven matters: 1. Crushing the armies of Māra, because they are false lions. 2. Displaying his spiritual powers to the assembly, because powers such as the ten powers constitute the ten powers. 3. Purifying the dharmadhātu land, because it is the dwelling place of the Buddha. 4. Causing ordinary beings with wrong views to know where to take refuge. 5. Comforting the terrified multitudes in birth-and-death. 6. Awakening sentient beings sleeping in ignorance. 7. Causing the beasts practicing evil dharmas to abandon heedlessness. 8. Causing the bodhisattvas and the beasts with wrong views to come and take refuge. 9. Taming the non-Buddhists and the gandhahastins of the two vehicles, rendering them as if deaf and blind, to make them abandon arrogance. 10. Teaching the offspring of the bodhisattvas to bring them to sudden realization. 11. Adorning right view, causing the fourfold assembly of retinue to increase in majestic power and not fear any heretical factions, while all heretical factions are terrified. Furthermore, a jackal may follow a lion for a hundred years without being able to make a lion's roar; the two vehicles remain in the Dharma assembly as if deaf and blind. The ten meanings of vijṛmbhita in Fascicle 57 should also apply to this explanation. Second, regarding the pure land that is manifested: generally speaking, it is the purified dwelling place among the preceding eleven matters; specifically speaking, it encompasses the many preceding meanings. Yet how does this manifestation of marks answer the preceding questions? It enables them to witness it directly so that it can be realized in the present. How is it witnessed directly? This section on the pure land fully answers the thirty questions, showing it provisionally from the marks. Herein, it answers the initial ten questions on the fruit-essence: the manifested realm answers the question on realm; displaying the four kinds of great compassion for sentient beings answers the question on wisdom-practice; enabling the assembly to realize and see answers the question on empowerment; knowing it to be the majestic power of the Tathāgata answers the question on the Buddha's powers; the function of the samādhi answers the question on fearlessness; directly entering the samādhi answers the question on samādhi; the pure dharmadhātu land answers the question on dwelling place; causing the large and small to interpenetrate answers the question on sovereignty; seeing the Tathāgata's body pervade the dharmadhātu answers the question on the Buddha's body; seeing the Tathāgata's great compassion and expedient means answers the question on wisdom. The remaining twenty sentences are answered in the gathering of the assembly, which is also through the power of samādhi; hence we know that the various objective phenomena, both manifesting and manifested, are none other than the substance of the teaching. Furthermore, the extensive explanation of inexhaustible functions in the revelation by the two sages also demonstrates the marks of the answer, as will be understood when reaching that text.

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大方廣佛華嚴經疏 — Classical Chinese