大方廣佛華嚴經疏 55

English (machine translation) 55

Language: English

55.1

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

Part 6 of the major division, from "At that time" onward, is the section on verse eulogies praising virtues. Since it comes to chanting virtues, it manifests what has been realized. In the text, the bodhisattvas of the ten directions constitute ten sections: The first two praise functions such as the enlightenment ground (bodhimaṇḍa) and samādhis; the remaining eight comprehensively praise the Buddha's virtues. Now, the first: The eastern direction comprehensively praises the single assembly. The ten verses are divided into two: first the general, and the rest the particular. Within the particular there are also two: The first four praise the Buddha, among which the first two praise his inner virtues—first their breadth, second their depth; the next one praises the non-obstruction between inner and outer; the last one concludes by establishing his present function. The last five praise the bodhisattvas: first, generally manifesting their cloud-like gathering; second, the depth of their vows and practices; third, their transcending lower stages; fourth, the height of their wisdom-grounds; fifth, the breadth of their samādhi functions. Second, the southern direction solely praises the bodhisattvas; however, since it concludes by attributing this to the Buddha's power, it also constitutes praise of the Buddha. The ten verses are divided into five: The first two cause one to contemplate their inner virtues, among which the first verse concerns the consummation of the two adornments, and the second verse concerns the breadth and depth of their samādhi and wisdom; the next two show their place of gathering; the next three explain the non-obstruction between quiescence and function, the first verse and a half being quiescence, and the latter verse and a half giving rise to function; the next one concludes by attributing this to the Buddha's power; the last two conclude with the breadth of their virtues, because they are equal to all buddhas. Third, from "Western direction" onward, it solely praises the Buddha's virtues. However, although this extends across all virtues, a name is manifested according to what predominates; here it praises the virtue of the wisdom-function responding to the times. The ten verses are divided into two: The first three are explanations in terms of Dharma: first, inner virtue; second, outer function; third, a general conclusion on transcending words. The latter seven are clarifications through similes: the first compares to the aforementioned vastness; the second compares to perfection; the third and fourth compare to the manifestation of supernormal powers, the first being their long duration, the second their non-obstruction; the fifth compares to expounding the Dharma; the sixth compares to crushing the heterodox; the seventh comprehensively compares to the aforementioned virtues, upon which all buddhas equally rely. Fourth, the northern direction uses ten verses and nine similes to praise the depth and breadth of the three virtues. Within this are two: The first five verses use four similes to illustrate the inner virtues—first grace, second eradication; the next three similes illustrate wisdom, the first being high and distant, the latter two being deep and broad; the last five illustrate the great function—first skillful indication, second accord with inclinations, third illumination of capacities, fourth conformity with noumenon, fifth concluding with the benefits. Fifth, the northeastern direction: the Dharmadhātu Praṇidhāna Candra-rāja uses ten verses to praise the virtue of universally benefiting sentient beings, divided into four: The first verse uses a general simile that seeing him never fails to benefit; the next three specifically explain the benefits to bodhisattvas, the first purifying the two obscurations, the latter two accomplishing wondrous powers; third, there are five verses explaining that the benefits are omnipresent—first, omnipresence in attaining the Way; second, omnipresence of supernormal powers; third, omnipresence of demonstrating practices; fourth, omnipresence of comprehending dharmas; fifth, omnipresence of turning the Dharma wheel; fourth, there is one verse concluding the universal ubiquity of the benefits. Sixth, the southeastern direction uses ten verses to praise the virtue of the inconceivable great function, divided into three: The first three explain that ordinary beings and the Hinayāna find it difficult to conceive; the next four bring out the dharmas that are difficult to conceive; the latter three manifest the persons capable of knowing it. Seventh, the southwestern direction uses ten verses to praise the virtue of the inconceivable wisdom-body, divided into four: The first generally manifests that it is difficult to conceive; the next adduces causes to manifest the fruit; the next three specifically show the marks of being difficult to conceive, within which there are three: the first three concern wisdom illuminating and purifying obscurations; the next one concerns deep and broad manifestations; the latter two concern the perfect interpenetration of thought and wisdom; fourth, there are two verses concluding with an exhortation, meaning that since the Buddha's wisdom-body is born from the inconceivable, causing thoughts of conceptualisation to be severed is indeed thinking of the Buddha. Eighth, the northwestern direction uses ten verses to praise the Buddha's virtue in accomplishing bodhisattvas, divided into two: The first generally indicates that contemplation reaches decisive certainty; the remaining nine unfold successive benefits. Within this, the first seven verses each treat one line of practice, and the latter two comprehensively conclude their depth and breadth. Ninth, the bodhisattvas of the nadir praise the Buddha's virtue of being difficult to see and hear, divided into two: The first indicates that his name is difficult to hear, and approaching him necessarily cuts off doubts; the rest specifically manifest the marks of benefiting beings. Within this, the first brings the benefit of producing merit; the next two, the benefit of turning toward bodhi; the next two, the benefit of perfecting wisdom; the remaining four conclude with the benefits in terms of persons. Tenth, the bodhisattvas of the zenith praise the virtue of the Buddha's grace being profound and heavy, divided into four: The first two generally present the Buddha's virtues, the intent lying in his grace; the next one, that his profound grace is difficult to repay; the next four give rise to the mind of shouldering this grace; the latter four explain and establish the intent of shouldering this grace (from here onward one enters the sixty-first fascicle).

55.3

Part 7 of the major division, from "At that time, Samantabhadra" onward, is the section where Samantabhadra discloses and develops [the teaching]. Manifesting the lands displays them in the dharmadhātu; since Samantabhadra presides over this, only he is able to open it up. Within this, there are prose and verses. In the former there are three: first, explaining the intent of disclosing and developing; second, the expedients capable of opening; third, directly explaining the opening and manifesting. Now, the first: As for contemplating the gathered assembly, above, the Buddha entered samādhi and manifested marks, causing the assembly to behold and personally realize them; now, relying on words to open and reveal them, he causes them to pursue the words and tally with the actual truth. Second, from "equal to the dharmadhātu" onward, it explains the expedients capable of opening, which has eleven phrases: The first phrase is general, because it encompasses noumenon and phenomena in their depth and breadth. The word "with" at the start of the phrase governs the ten phrases below, meaning that because the operations and functions of the yawning samādhi (vijṛmbhita-samādhi) are deep and broad, they must rely on these ten boundless expedients before they can open and manifest it; furthermore, ten symbolizes inexhaustibility. The remaining phrases are particular: space explains its limitless vastness; the other eight display its boundless multitude. The single category of light and shadow concurrently displays a profound meaning: because light and shadow are pure, and also because shadows cast by light vary according to capacities, distinguishing them from reflections in water or a mirror which resemble the original substance. Third, from "for the sake of the bodhisattvas" onward, it directly explains the opening and manifesting, divided into three: first, a general indication; next, a question and explanation; finally, a general conclusion. Now, the first: As for "by means of ten Dharma phrases", looking toward the previous expedients, these dharmas are what is used; looking toward the realm of samādhi, they are what is capable of opening. Second, from "What are they?" onward is the question and explanation. In the explanation, each single Dharma phrase utilizes all ten aforementioned expedients, and each single expedient is capable of expounding these ten phrases. However, what these ten phrases open is precisely what was previously manifested, and they are also the ten phrases of fruition-functions in the conceptual entreaty. The text varies slightly in its division and combination without following the same order, yet the meaning is without deficiency. The first two are purifying the buddha-lands: first, the purity of the environment and the beings; second, the propagation of the Dharma. The formation and disintegration of pure lands is the land itself; that the Buddha flourishes within them clarifies that they are buddha-lands. Previously they wished in their thoughts to know the marks of buddha-lands; now it clarifies that within every dust particle of all buddha-lands there are buddha-lands—lands are boundless. The phrases from "all purified by the buddhas" onward follow the same principle, because a single pore and a single dust particle contain and encompass what is inexhaustible. The next three are attaining equal, perfect enlightenment (samyak-saṃbodhi), one being the primary and one being the retinue. The fifth is manifesting the images of all buddhas for all sentient beings. The sixth is entering the dwelling places of all sentient beings. The seventh and eighth phrases comprehensively manifest the ability to display supernormal powers, which is opening the city of wisdom, with the grossness of realms and the fineness of dust particles serving as the distinction. The ninth encompasses the four earlier phrases on subduing sentient beings and so forth. The tenth is turning the wheel of the Dharma. Third, from "Sons of the Buddha" onward is the general conclusion.

55.4

Second, from "At that time, Samantabhadra" onward are the verses, within which are two: First, the manner and intent of the exposition are stated in ten lines, the first four lines stating the manner of exposition, the latter six contemplating what is expounded. However, they are mostly identical to the previous conceptual entreaty regarding the fruition-virtues being difficult to conceive; the rest is distinguished as before. Second, the verses proper versify the ten Dharma phrases, yet their division and combination are not in sequential order: The first verse versifies the first phrase; the second versifies the third; the third versifies the second; the fourth versifies the fourth; the fifth versifies the fifth; the sixth and seventh verses both versify the sixth; the eighth versifies the ninth phrase; the ninth in turn combines and versifies the seventh and eighth phrases; the tenth versifies the tenth; the text may be understood in all these cases.

55.5

Eighth major section: from "At that time, the Bhagavat" onward, the section showing the benefits through the light from the ūrṇā-curl. It causes one to seek the light of wisdom, because that is what enables realization. In the text there are four [parts]: first, the light from the ūrṇā-curl universally shows; second, from "at that time, in the Jeta Grove" onward, seeing phenomena by relying on the light; third, from "if there were any who saw" onward, revealing the causes and conditions for seeing and realizing; fourth, from "therefore they all attained" onward, explaining their attainment of benefits. Now, the first has four: 1. marking the intent of the light. 2. From "from between the eyebrows" onward, the essence and function of the primary light, indicating that it is the non-outflow correct wisdom of the middle way of the dharmadhātu, for only then can one realize the dharmadhātu displayed previously. The three times are marks, marks are immediately the dharmadhātu, and the essence and function of the dharmadhātu serve mutually as their gateways. Furthermore, all generally serve as gateways; if one sees the nature and marks of the dharmadhātu, one then enters the essence and function of the samādhi. 3. From "with an incalculable" onward, the light gathers the retinue, because differentiated wisdoms all enter the dharmadhātu. 4. From "universally illuminated" onward, explaining the extent of the light. Second, seeing phenomena by relying on the light, in which there are two: first, explaining this assembly's universal vision; next, from "just as in this assembly" onward, extending it to the ten directions. In the first there are also two: first, the persons capable of seeing, extending generally to both new and old assemblies; next, from "completely saw" onward, explaining the phenomena seen, also having two: first, seeing that this assembly pervades the dust-mote kṣetras of the dharmadhātu; next, from "or saw in unspeakable" onward, many categories of gathering and transformation pervading throughout the dharmadhātu. In this there are three parts: first, explaining the pervasion of the vast assembly; second, from "or saw in heavenly palaces" onward, explaining that the pervaded locations are varied, yet all within the previous dust-mote kṣetras; third, from "manifesting various lineages" onward, separately demonstrating what was manifested, which also generally answers the various inquiries thought of earlier, hence it says "various." Second, extending to reveal the ten directions: the assemblies of the ten directions see identically. In this there are two: first, raising this to demonstrate that; next, from "thus exhaustively" onward, taking that to analogize with this. In this there are also two: first, raising the scope of those capable of seeing, meaning those subtle, great assemblies of the ten directions all match the seeing of this assembly; next, from "all were also like this" onward, explaining the mastery of what they saw, meaning that although they manifest vastly, they do not destroy their original marks. Third, explaining the causes and conditions for seeing and realizing, meaning that their sudden realization and vision was not without past causes. Thus, completing the prior serves as the cause of seeing, and following the latter serves as the cause of realization, both being what the Tathāgata embraced. It can be understood. Fourth, explaining their attainment of benefits, in which there are two: first, explaining the attainment of Dharma due to seeing; second, from "at that time, the bodhisattvas" onward, expressing gratitude and generating offerings. In the first there are two: first, briefly explaining; next, extensively revealing. In the first there are three: 1. explaining that which is entered. The initial phrase is general. As for "therefore," it is because of the prior past causes. From "or entered" onward, it separately lists ten gateways to demonstrate endlessness. 2. From "those bodhisattvas" onward, revealing the previously mentioned capacities to enter, also listing ten gateways: first, understanding, clearly comprehending various differences, as in the "Chapter on the Aspiration for Awakening"; second, paths, meaning one path, two paths, up to immeasurable correct paths; third, gateways, meaning the gateway of impermanence, the gateway of dream realms, and so forth; fourth, entrances, meaning the distinctions of what is realized; fifth, theoretical purport, meaning the differences in import; sixth, the myriad variations of capacities and phenomena are all complied with; the remaining four can be understood. These very capacities to enter are also the benefits attained. 3. From "entered such" onward, concluding what is entered, meaning using the previous understandings and so forth to enter the previous dharmakāya and so forth. Previously, ten were briefly listed, but there are actually unspeakable dust-mote numbers, and so on. Second, from "how so" onward, extensively explaining the attainment of Dharma, first extensively explaining the capacities to enter, and then from "those bodhisattvas all" onward, extensively explaining that which is entered. In the former, it only expands on the single gateway of samādhi, which serves as an example for the remaining nine phrases. In the text there are three: the first phrase poses the question; next, from "namely" onward, it separately lists one hundred and two gateways, which all receive their names from functional applications, and all take the true nature of dharmatā as the basis of samādhi, so that in accordance with each individual phenomenon they are all able to tally with reality, with correct absorption appearing before them. Therein, the first one hundred and one gateways are individual distinct functional applications, while the last one is the general mark, sharing the same fruit. As for the first, the "samādhi of universally adorning the dharmadhātu": entering this samādhi enables the dharmadhātu to be universally wondrously adorned, which is one meaning of manifesting the pure land through the lion's stretch. The subsequent samādhis are all distinct meanings of the great function of the lion's stretch, so through many distinct [gateways] one enters the Buddha's totality. The distinct meanings of the various gateways may be spoken as appropriate. As for the final "lion's stretch" [samādhi]: if the general mark did not share in identity, there would be no way to fathom the Buddha's realm. 3. From "bodhisattvas thus" onward, generally concluding the capacity and the object. Above, a hundred gateways were briefly listed; as in the previous example, there are dust-mote numbers of them, only then being able to enter the ocean of the Buddha's spiritual transformations. Samādhi being so, the nine gateways such as understanding are also like this. The text is abridged and does not conclude them. Second, extensively explaining that which is entered, in which there are two: first, separately listing; next, from "those bodhisattvas, possessed of such" onward, generally concluding. In the former, there are ten virtues, expanding upon the distinct phrases of the previous ten gateways, though slightly out of order. The general phrase is the single virtue of high and deep station of wisdom in the conclusion of the previous samādhis, namely the previous stages; second, from "for the sake of sentient beings" onward, the virtue of taming sentient beings without defilement, namely the purification of the three wheels; third, from "wisdom and liberation" onward, the virtue of fulfilling the perfections; fourth, from "with non-inverted" onward, the virtue of wisdom-powers and fearlessness: although it has the four analytical knowledges, its intent lies in wisdom; fifth, from "skillful" onward, the virtue of fulfilling past practices; sixth, from "universally seeing the buddhas" onward, the virtue of the perfection of the dharmakāya; seventh, from "having attained mastery" onward, the virtue of mastery over the physical body; eighth, from "clearly discerning" onward, the virtue of mastery over eloquence; ninth, from "attaining the Buddha's realm" onward, the virtue of samādhi and spiritual transformations; tenth, from "in every single dust mote" onward, the virtue of attaining universal sambodhi. Second, the general conclusion can be understood.

55.6

Second, expressing gratitude and generating offerings, in which there are three: first, general; next, from "namely" onward, specific; later, from "these bodhisattvas" onward, conclusion. It concludes their cause, as it is due to attaining the previous ten virtues.

55.7

Ninth major section: from "At that time, Mañjuśrī" onward, the section where Mañjuśrī relates the virtues. Mañjuśrī presides over wisdom, so after the light he relates the virtues. The light originally caused the realization of samādhi, and wisdom originally revealed the dharmadhātu; seeking wisdom, one attains noumenon, hence he relates praises in the grove. Furthermore, the previous Samantabhadra gateway revealed noumenon through practice, whereas this reveals noumenon through understanding; only when understanding and practice are non-dual can one enter. In general explanation, it is through Mañjuśrī's great wisdom of the non-duality of expedient and ultimate, and Samantabhadra's noumenal practice of essence and function—these two being non-dual—that they jointly reveal the fruit-virtue of the Tathāgata's samādhi. In the text there are two: first, relating the intent; second, the verse proper. In the verses there are thirteen gāthās, which universally praise the unhindered functions of the three kinds of worlds in one assembly. Dividing them into six: the first two are general praises, the first being universal pervasion, the second vast containment; next, one gāthā praises the world of sentient beings, extending to all those who previously arrived and the earlier benefited bodhisattvas generating offerings; next, two gāthās praise the mutual presence of vessel and sentient [worlds], the first gāthā having sentient within vessel, the second gāthā having sentient within sentient; fourth, three gāthās relate the above grove and space; fifth, there are three gāthās that relate the inexhaustibility of vessel and sentient in sambodhi; sixth, the final two gāthās generally show universal inclusion.

55.8

Tenth major section: from "At that time, those" onward, the section on the boundless great function. Opening necessarily yields benefit, and benefit necessarily aids sentient beings. In this there are two: first, generally revealing the causes of the function, meaning that through the Buddha's samādhi they attained the previous samādhi and accomplished this gateway of compassion, hence being capable of function; later, from "on their bodies" onward, giving rise to function based on essence, in which there are two: first, separately explaining the transformations of the world leaders in the pores; later, from "O Sons of the Buddha, this Jeta Grove" onward, generally revealing the varied transformations of emanated bodies. Now, the first divides into two: 1. generally explaining; 2. from "or manifesting" onward, separately revealing. In this there are four: 1. explaining the dharmas capable of transforming; 2. from "with such" onward, the places transformed; 3. from "with equal great compassion" onward, the mind capable of transforming; 4. from "or there were those who, having seen" onward, explaining the benefits of what was transformed. Now, the first has twenty-five gateways in total, divided into two: the first eight gateways mixedly explain transformations via gateways of delight, revulsion, and so forth; the remaining gateways explain transformations via the gateways of the ten perfections. Therein, the first six gateways each being one perfection can be understood; the next three gateways explain the perfection of skillful means; the next single gateway of subduing Māra is the perfection of power; the remaining seven gateways are all the perfection of wisdom. Since vows were already explained earlier in delight and revulsion, they are omitted here. Second, the places transformed, in which there are two: first, concluding the preceding to introduce the following; later, from "namely" onward, separately explaining; and the third, the transforming mind, and fourth, the benefits of transformation, can all be understood from the text. Second, generally revealing the varied transformations: in this there are two: first, explaining the variation of transformations in the dwelling place. Concluding with "not departing from the Jeta Grove" shows that it is unmoved yet pervasive, multifariously active yet eternally tranquil, the branch not departing from the root. Below, Mañjuśrī's travels also do not depart from the root assembly, because root and branch, noumenon and phenomena, are neither identical nor separate. Second, from "O Sons of the Buddha, these" onward, explaining the differences in manifested transforming bodies. In this there are five: 1. differences in the bodies capable of transforming, having twelve kinds, the first two general, the remaining ten specific. Here it is mostly identical to what Sudhana saw, so we know that Sudhana's spiritual benefactors were precisely the bodhisattvas of this assembly. 2. From "going to" onward, differences in the places of transformation. 3. From "according with their" onward, differences in the categories of those transformed. 4. From "or speaking" onward, differences in the teachings of transformation. 5. From "teaching and transforming" onward, generally concluding that the branch does not depart from the root. Up to this point, the root assembly is concluded.

55.9

Second major division: the branch assemblies, which is also the propagation of the entire work, briefly setting forth ten gateways: 1. generally revealing the intent of the assemblies; 2. the division and combination of the number of assemblies; 3. the number of assembly leaders; 4. determining the names and meanings of the assemblies; 5. overarching subsumption of the two ranks; 6. distinction of the five marks; 7. perfect inclusion of beginning and end; 8. the categories of assembly leaders; 9. the phenomenal meanings of the dharmadhātu; 10. explaining according to the text. Now, the first: The ocean of the perfect teaching subsumes phenomena without omission; gradual and sudden encompass all, root and branch mutually reflect. The integration of persons and Dharma is prized in broad propagation: without the sudden there is no way to reveal the perfect; without the gradual there is no way to advance by steps; without the root there is no way to project the branches; without the branches there is no way to reveal the root; without persons there is no way to realize the Dharma; without Dharma there is no way to accomplish persons. Therefore, the former explained the sudden not different from the gradual, wherein through multiple gateways many persons together tallied; this explains the gradual not different from the sudden, wherein a single person completely cultivates through the ranks. The former was the root not different from the branches, which though rolled up is ever unfurled; this is the branches not different from the root, which though unfurled is ever rolled up, root and branches unobstructed, together entering the dharmadhātu. Now relying on a person to advance in cultivation so as to provide a model for later followers and cause the great teaching to be broadly propagated—this is its fundamental intent.

55.10

Second, the division and combination of the number of assemblies: If analyzed by the capacities gathered, there are only three assemblies: 1. bhikṣus; 2. persons of the various yānas; 3. Sudhana's assembly. If analyzed universally by the active and passive, there are fifty-five assemblies, for Sudhana himself has fifty-three. Although there are fifty-four persons, Mañjuśrī as one person teaches in four assemblies; Deyasāra and Śrīmatī share a single dialogue; and Samantamitra has no reply and does not constitute an assembly. If one considers Samantamitra receiving what preceded and pointing to what followed as warranting the name of an assembly, then Sudhana has fifty-four assemblies. Therefore, relying solely on those capable of transforming is insufficient to determine the assemblies. If analyzed by host and companion, it forms one hundred and ten assemblies, which will be analyzed below. If analyzed by dispersed teachings, there are assemblies as numerous as dust motes of buddha-kṣetras, still conforming to the Three Vehicles. If analyzed by Samantabhadra's virtues, then there are endless assemblies, as spoken where Samantabhadra concludes and generalizes.

55.11

Third, the number of assembly leaders: If definitively fixed by persons, there are only fifty-four. If revealing persons through assemblies, there are fifty-seven, because Mañjuśrī is divided into four. Or dust motes in a kṣetra, or endless and inexhaustible; reflect on this.

55.12

Fourth, determining the names and meanings of the assemblies: Although there is no preaching by the Buddha in the various assemblies below, by subsuming the branch under the root, they may also be called 'sūtras'. This is because Mañjuśrī's origin came forth from this [initial] assembly, all the [good] friends attained benefit at the root assembly, and the Bodhisattvas pervade everywhere without departing. If so, why does the text below state that Sudhana should be gathered back to the multi-storied pavilion, yet he is seen at the Bodhimaṇḍa? It is because bodhi is the root of all the assemblies. Once the task undertaken has reached its end, the branches are subsumed back into the root, not to mention that the diverse assemblies do not stir from the site of enlightenment.

55.13

Fifth, the unified subsumption under the two stations: The assemblies herein do not go beyond Mañjuśrī and Samantabhadra. There are, in brief, two aspects: first, explaining their representation through mutual pairing; second, revealing perfection through mutual interpenetration. Now, the first, briefly explaining three pairs: 1. Pairing the active and the passive (object): Samantabhadra represents the dharmadhātu upon which one relies, which is the tathāgatagarbha in defilement. Therefore, the Adhyardhaśatikā Prajñāpāramitā states: 'All sentient beings are the tathāgatagarbha.' Because Bodhisattva Samantabhadra's own essence is all-pervading, he enters the Garbhasanniviṣṭa Samādhi in the first assembly. Mañjuśrī represents the mind of active faith; therefore, the Buddhanāma Sūtra states: 'All Buddhas generate their aspiration because of Mañjuśrī,' and it was upon first seeing him that Sudhana generated the great aspiration [for bodhi]. 2. Pairing understanding and practice: Samantabhadra represents the myriad practices that are aroused, for the sūtras throughout speak of the practices of Samantabhadra. Mañjuśrī represents the understanding that gives rise to them, as he thoroughly understands both noumenon and phenomena. Maitreya states: 'That you have seen good friends is entirely due to Mañjuśrī's power, etc.' 3. Pairing noumenon and wisdom: Samantabhadra is the realized dharmadhātu, as Sudhana enters his body, and it is also said that he attains an ultimate body equal to the three periods of time, and Samantabhadra's physical mark is like empty space. Mañjuśrī is the great wisdom that realizes it, for the Buddha he originally served was named Acalajñāna (Immovable Wisdom); only after seeing the later Mañjuśrī does one see Samantabhadra. Furthermore, noumenon opens into essence and function, while wisdom is divided into cause and effect. Second, revealing perfection through mutual interpenetration also has two parts: First, the two approaches each have their own mutual interpenetration: understanding departs from wrong views only through the preceding faith, and when faith and understanding are genuine and correct, they constitute ultimate wisdom. Practices aroused on the basis of essence necessarily accord with that essence; realizing noumenon through practice, noumenon and practice are not distinct. Hence, with the single realization of one, all are realized. Second, the mutual interpenetration of the dharmamukhas of the two holy ones: initial faith must believe in noumenon. The subject and object being non-dual, one initiates practice in accordance with understanding; practice and understanding being non-dual, wisdom merges with noumenon, and thus noumenon and wisdom are non-dual. Therefore, the subtle and indistinct fusion of Mañjuśrī's three aspects is itself the multi-layered interpenetration of Samantabhadra's three aspects; due to this, one can enter the realm of Vairocana's stretching out. Thus, earlier in the root assembly, the revealing and opening of the two holy ones were expounded, and in the introductory section they were designated as leaders; the rest is as explained elsewhere.

55.14

Sixth, distinguishing the five aspects: Dharma Master Yiyi and the Taishan Commentary merely give scattered explanations following the text, without any separate correlation; Masters such as Guangtong correlate them with the bhūmis and stations. Both have justification. That is, each station possesses many teachings; how could an ordinary mind be barred from practicing and seeking the methods of the good friends? Thus, not correlating them has justification. Yet, within the absence of stages, stages are not obstructed; revealing the stations is the standard convention, so correlating them is also without flaw. Unobstructed horizontally and vertically, we temporarily rely on the ancient masters to correlate them into five aspects: First, the initial forty-one persons are called the aspect of practicing through consignment to stations, as they consign to forty-one persons to seek understanding based on persons and reveal practice. Second, from Māyā downward, nine assemblies and eleven persons clarify the aspect of converging conditions to enter reality; that is, converging the preceding abodes and so forth to form the twofold practice of universal and distinct, realizing the dharmadhātu. At first, one attains illusory wisdom, and later, the illusory abode, encompassing the illusion-like conditions in between to enter the one reality. Third, the single person Maitreya is called the aspect of gathering virtues to accomplish the cause, because he converges the virtues of the preceding two approaches together to become the causes of realization; hence, his teaching is named 'unforgetful mindfulness of the three periods of time', which subsumes dharmas without remainder. Fourth, the later Mañjuśrī is called the aspect of the non-duality of wisdom's illumination; that is, with practice perfected and ultimate, clear awakening is held in the chest, illuminating preceding practices and the rest as solely one perfect wisdom, with no distinctions of earlier and later, brightness and obscurity, and so forth. Fifth, the single person Samantabhadra is called the aspect of manifesting the vastness of the cause; initial awakening is unified with original, perfect awakening appearing manifest, according with and pervading the dharmadhātu, leaving nothing uncontained. The latter four aspects may also be termed consignment to stations, for the former three share the meaning of equal enlightenment; Māyā and Maitreya both enter the gate of double profundity; Mañjuśrī represents the end of the bodhisattva stages, where the mind lacks the initial mark; Samantabhadra shares the meaning of wondrous enlightenment, for upon merely seeing Samantabhadra, one is already equal to a Buddha. Now, according to distinct meanings, they are designated as five aspects. These five are also five kinds of bodhisattva practice-aspects: 1. lofty practice, 2. great practice, 3. superior practice, 4. deep practice, 5. vast practice.

55.15

Seventh, the perfect subsumption from beginning to end: The above consignment to dharmas to display differences was deployed in sequence, but according to reality, they are perfectly interpenetrating: one station is all stations, and so on up to the inexhaustible. The differences traversed are all the many within the one; one and many are simultaneous without obstruction.

55.16

Eighth, the categories of beings of the dharmadhātu: Therein are two: First, explaining the categories: although the spiritual friends are numerous, they do not exceed twenty categories: 1. bodhisattvas, 2. monks (bhikṣus), 3. nuns (bhikṣuṇīs), 4. upāsakas, 5. upāsikās, 6. boys, 7. girls, 8. devas, 9. devīs, 10. non-Buddhists, 11. brahmins, 12. elders, 13. xiangsheng (men of learning), 14. physicians, 15. ship captains, 16. kings, 17. ṛṣis, 18. the Buddha's mother, 19. the Buddha's consort, 20. various deities. Second, revealing their significance and characteristics, which has four parts: 1. in terms of the fruit subsuming conversion, they are all manifestations of the Tathāgata's ocean-seal [samādhi]; 2. in terms of the cause fulfilling practice, they are all bodily forms manifested by bodhisattvas according to their power; 3. in terms of the meaning revealing the Dharma, they are entirely the persons and dharmas of the dharmadhātu of dependent arising; 4. in terms of marks distinguishing differences, they are completely subsumed under the five births of bodhisattvas: (i) birth to extinguish suffering, like good physicians and so forth; (ii) birth conforming to types, like non-Buddhists and so forth; (iii) superior birth, like the monk Sudarśana and so forth; (iv) sovereign birth, like King Anivartya and so forth; (v) final birth, like Maitreya and so forth. In general, the former four each possess the five births, which is understandable. Among them, there are six bodhisattvas manifesting their bodies in three places: first, the initial Mañjuśrī, whose station of faith is inferior, so only one person is manifested; second, advancing gradually in the middle, two persons are manifested, namely Mahākāruṇika and Samantanetra; third, upon culmination after the stations, three persons are manifested, namely Maitreya and the others.

55.17

Ninth, the phenomena and meanings of the dharmadhātu: throughout the stations below, there are ten aspects in total: 1. the dharmadhātu of primary retribution; 2. the dharmadhātu of dependent retribution; 3. manifesting marks; 4. expressing meanings; 5. spoken words; 6. essential principles; 7. activities and functions; 8. speaking of past causes; 9. concluding one's own sphere; 10. deferring to superior progress. These ten aspects of the dharmadhātu are of the same dependent arising, mutually interpenetrating without obstruction.

55.18

Tenth, explaining following the text. Among the five aspects, we now come to the first, the aspect of practicing through consignment to stations. It is divided into five parts: first, Mañjuśrī alone is consigned to the ten faiths; since faith has not yet formed a stable station, there is only one person. The remaining forty persons are consigned to the ten abodes and the rest, each station having ten persons: second, from Meghasvara to Maitrāyaṇī consigned to the ten abodes; third, from Sudarśana to Sarvagāmin consigned to the ten practices; fourth, from the incense-merchant elder to the earth-goddess Sthāvarā consigned to the ten dedications; fifth, from the night-goddess Vāsanā to Gopā consigned to the ten bhūmis. Now, the first: within faith, there are two parts: first, explaining the instigation by the active converter; second, from 'At that time the venerable Śāriputra' downward, accomplishing that work of conversion. In the former, there are three parts: first, indicating the leader emerging from the pavilion; second, from 'with immeasurable' downward, separately explaining the attendants; third, from 'Mañjuśrī' downward, showing the deportment of emerging as a whole. Now, the first: Bodhisattva Mañjuśrī was originally a youth (kumārabhūta), yet previously he was listed among the bodhisattvas. Here, displaying him as a youth represents the initial entry into the Buddha's Dharma, and also indicates that without the practice of pristine youth, one cannot enter. The mutual reliance of the provisional and real, and the non-abiding of compassion and wisdom, are called the Pavilion of Good Abiding. Benefiting sentient beings from this is what 'emerging' means; it does not mean departing from this. Second, among the attendants, the first are those born together, and the rest are all differently born, both according to general designations, names representing dharmas, to clarify that prajñā guides the myriad practices. In each category, there are great multitudes; hence it says 'various beings walking on feet,' and so forth. Some lack the word 'various', which is simply textual brevity. The rest is as in the first assembly. Third, in showing the deportment of emerging as a whole: previously, in terms of non-abiding transformation of sentient beings, it was called emerging from the Pavilion of Good Abiding; now, in terms of benefiting others based on self-benefit, it says emerging from his own dwelling place. Furthermore, previously it was flowing from the Buddha's dharmadhātu, while here it is emerging from his own realization; the two texts reflect and abbreviate each other.

55.19

Second, within [the section] accomplishing those works of conversion, there are in general three assemblies: first, the assembly of bhikṣus, in order to reveal turning from the Small and entering the Great; second, the assembly of people of the various vehicles, in order to reveal comprehensively gathering the provisional into the one reality; third, the assembly of Sudhana, in order to reveal the capacity of the pure Ekayāna, accomplishing it in a single lifetime. Moreover, the first two assemblies represent those who have resided in faith not for long and are still indeterminate, whereas Sudhana's faith culminates in entering realization. Now for the first, there are two [parts]: 1. explaining assisting the conversion by gathering into the Great, and 2. directly explaining the benefits of conversion. As for the first, the wisdom of the Hīnayāna also assists the Great. Within the text there are also two [parts]: first, explaining that seeing conditions gives rise to thoughts, and second, from "Then the Venerable" downward, gathering the assembly to travel together. Within this there are also two [parts]: first, generally discerning the manner of gathering—abandoning the Small and tending toward the Great is "leaving one's own dwelling place and heading toward Mañjuśrī's place"; later, from "These six thousand" downward, specifically explaining those who were converted. Within this are three [points]: first, pointing out the number and discerning their station. "Bhikṣus"—the meaning is as usual. "Six thousand" represents that the nature of the six sense-faculties is pure, making them capable of entering the dharmadhātu. "Living together with oneself" means cohabiting in the provisional and Small, and cohabiting in the dharmadhātu. "Having gone forth not long ago" means that they had not yet realized the limit of reality and could easily be turned around; their faithful mind was still weak and required guidance and conversion. Second, from "namely" downward, their names are listed. Third, from "all having previously" downward, praising their virtues; the text has ten clauses: the first two praise their past causes, the next seven clarify their present virtues, and the last one concludes their virtues by attributing them to conditions. Since all are praised in terms of the Mahāyāna, this clarifies that they were originally vessels of the Great who relied on the traces of bhikṣus, revealing that gathering the various classes does not pertain to the Hīnayāna. Concluding by attributing them to Mañjuśrī, who now brings their goodness to fruition, shows that it was not without cause. Second, from "Then the Venerable Śāriputra" downward, directly explaining the benefits of conversion. Within this are two [parts]: first, gathering and benefiting them through physical demeanor, thereby ripening their faculties and giving rise to aspiration; second, from "Then Mañjuśrī addressed the" downward, gathering and benefiting them through vocal action, directly conferring the Dharma-gate. In the former are four: 1. showing the supreme object, 2. obtaining supreme benefit, 3. visiting the supreme person, and 4. receiving supreme gathering. As for the first, there are three [points]: first, indicating and addressing; second, from "Sāgarabuddhi, you may" downward, directly instructing them to observe, with ten supreme virtues: 1. the supreme bodily marks, 2. the supreme constant light, 3. the supreme emission of light, 4. the supreme assembly, 5. the supreme roadway, representing constant reliance on the eightfold noble path; 6. the supreme dwelling place, where raising and lowering one's foot is nowhere not the bodhimanda, because it turns in accordance with the mind; 7. the supreme adornment of merit, constantly contemplating the two extremes of emptiness and existence, beneath the ground of the mind being endowed with the tathāgatagarbha's myriad virtues numerous as the sands of the Ganges, manifesting spontaneously through tranquil awareness without intentionality, forgetting observation; 8. the supreme groves and trees, erecting myriad practices to adorn the Dharma-essence; 9. supreme sovereignty, attaining non-dual understanding regarding self and non-self, being the most honored among sovereign masters; 10. supreme upward gathering, which has two meanings: first, in terms of phenomena, the mind constantly gathers upward the dharmas of all Buddhas; second, in terms of representation, the manifestations of all Buddhas all rely on prajñā, ultimately reaching sarvajñā. Third, from "At that time" downward, concluding the brief and revealing the broad, which is understandable. Second, within "those bhikṣus" downward, obtaining supreme benefit: having previously encouraged contemplation, its meaning also implies cultivating contemplation, and the marks of benefit are understandable. Third, from "then addressed the Venerable" downward, clarifying visiting the supreme person, which is understandable. Fourth, from "Then Mañjuśrī" downward, receiving supreme gathering, within which are two: first, showing the mark of gathering, through turning around to contemplate the Dharma vessel. "Turning like an elephant king" means head and body turning together, without frivolous movement. Later, from "Then the bhikṣus" downward, showing respect and giving rise to vows, which serves as the cause for the subsequent direct preaching. Second, gathering and benefiting through vocal action has two [parts]: first, receiving the teachings of their own station; later, from "Then Mañjuśrī" downward, receiving the teachings of superior progress. The former also has two: first, receiving the Dharma; later, from "Then the bhikṣus" downward, obtaining benefit. The former has three: first, bringing up benefits and indicating addressing; second, from "What are they?" downward, specifically showing the practices. They all say "without weariness or fatigue" because Dharma-gates are endless and sentient beings are boundless; if one cultivates by grasping marks, weariness and fatigue will arise in many lives, and when fatigued one falls back into the two vehicles; if one cultivates free from craving and views, then there is no fatigue. When there is no fatigue, the fruit of Buddhahood is not far, how much less one's own body? The ten phrases are gathered into five pairs: 1. internal cause and external condition; 2. seeking the Dharma to accomplish practice; 3. deep samādhi and wondrous wisdom, because wisdom enters the three times; 4. adorning lands and taming sentient beings; 5. enduring time and vastness, vastness also being cultivation of superior progress. Third, from "Bhikṣus, if good sons" downward, bringing up benefits to encourage cultivation, also forming five pairs: 1. increasing goodness and transcending birth; 2. surpassing the ordinary and rising above the Small; 3. being born into the family and equipping oneself with karma; 4. habituating the fruit and cultivating the cause; 5. crushing the heterodox and entering realization. Second, obtaining benefit has two [parts]: first, specifically clarifying one samādhi; later, from "and immediately accomplished" downward, comprehensively revealing many gates. The former also has two: first, clarifying the essence of the obtained samādhi. "Unobstructed" has briefly three meanings: 1. the ability to see is free from hindrances; 2. what is seen is unimpeded, hence saying "seeing the realm of all Buddhas"; 3. the one is endowed with multiple functions. Although endowed with this capability, there is no mark of seeing, hence it is called samādhi. Second, from "having obtained this samādhi" downward, specifically clarifying the functions of samādhi, there are four: 1. directly clarifying the function of the divine eye; 2. from "and also heard" downward, the function of the divine ear; 3. from "also able to contemplate" downward, the function of knowing others' minds; 4. from "also able to remember" downward, the function of past lives. A single eye is endowed with these four functions, hence it is called unobstructed. Second, comprehensively revealing many gates: since the functions of the one samādhi above are like this, the endlessly manifold gates are the same by analogy. This reveals that when the Perfect Teaching gathers faculties and newly establishes the great mind, it attains the functions of the ten superknowledges after the ten stages, because the beginning encompasses the end, as discerned in the Chapter on the Merits of Generating the Aspiration, and so forth. Second, receiving the teachings of superior progress also has two: first, instructing and encouraging—above, it only clarified the great mind without fatigue, but now directs them to dwell broadly in practices and vows to advance toward universal cultivation; later, from "by accomplishing" downward, clarifying successively obtaining benefits. The above concludes the first assembly (the above enters the sixty-second fascicle of the sūtra).

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大方廣佛華嚴經疏 — Classical Chinese