大方廣佛華嚴經疏 56

English (machine translation) 56

Language: English

56.1

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

Third, from "Good man, south of here" onward, he points toward the subsequent friend. Within this are two parts: first, presenting the friend's objective and subjective environments; second, from "You may go" onward, urging him to go and instructing him to question. Now, the first: The country is named Sugambhīra ("Supreme Joy") because the subsequent kalyāṇamitra is assigned to the first abode, which surpasses the previous stations and is what faith takes joy in. The mountain is named Sucitta ("Wondrous Peak") because a mountain has two meanings: 1. the meaning of quiescent immobility; 2. the meaning of rising high to view all around. This illustrates that in the first abode the mind of understanding is freshly established: relying on concentration, wisdom is generated; quiescent and immobile, the mirror of wisdom leaves nothing unperceived, thoroughly penetrating the source of fruition and looking down upon the myriad kinds [of beings], which is symbolized by the mountain. Ascending to the summit of this mind, one immediately realizes sambodhi; therefore it is called Wondrous Peak. The friend is named Meghasvara ("Cloud of Virtue") because he is endowed with virtues like a cloud. A cloud has four meanings: 1. pervading everywhere; 2. moistening; 3. overshadowing; 4. pouring rain. These are matched respectively with four virtues: 1. concentration; 2. merit; 3. compassion; 4. wisdom. Now, these meanings of virtue are fully possessed both phenomally and symbolically; and as he has newly emerged from being an external ordinary person, he is symbolized by a monk. The instruction to question can be understood.

56.3

Fourth, from "At that time, Sudhana" onward, he recollects kindness and takes leave. Rejoicing to hear of the subsequent friend, he leaps with joy; sorrowfully parting with the voice of virtue, he weeps tears of sorrow. The other good friends below can be understood by analogy with this. However, although the meaning of the latter two sections belongs to what follows, the text belongs to the preceding assembly. Question: The Great Sage had the wisdom to expound, and Sudhana had the capacity to receive; why did he not expound it all at once, but instead specifically directed him to other people to serve various friends one by one? To elucidate this profound intent, ten meanings are briefly set forth: 1. Explained generally, it serves as a model for later students, meaning that Sudhana seeks the Dharma without remissness, and good friends preach the Dharma without stinginess. 2. To show that the conditions for practice are superior, meaning that a true good friend is the complete holy life (brahmacarya), just as King Ajātaśatru met Jīvaka, or as Vimalagarbha transformed Śubhavyūha. 3. To shatter foolish clinging, meaning causing one not to take one's foolish mind as teacher, but to empty oneself and seek everywhere. 4. To shatter pride in views, meaning causing one not to look at lineage, not to be ashamed to ask inferiors, and to respect and serve everywhere. 5. To shatter clinging to pervasive emptiness, meaning not merely seeking nothing, but seeking within the absence of seeking. 6. To cause practice directly in immediate engagement with phenomena, meaning it is better to realize entry through hearing little than to fail to realize through hearing much. 7. To shatter the mindset of preachers claiming possession, thinking 'my disciples, my followers', with dualistic views of self and other. 8. To show gradual cultivation and entry assigned to stages; for if one did not yield to the subsequent, one would abide within stage after stage and there would be no superior progress. 9. To show that the Buddhadharma is extremely profound and vast; since even good friends modestly defer, how could ordinary people make arbitrary judgments? 10. To show that Sudhana and the friends form pratītyasamutpāda; because that which can enter and that which is entered lack dual marks, there is no Sudhana outside of the good friends, so the one is immediately the all, elucidating Sudhana's traversal of the stages; and because there are no good friends outside of Sudhana, the all is immediately the one, and the accomplishments of many stages are all within Sudhana, through which seeing expansion and contraction are free and unobstructed. Among these ten meanings, the first applies commonly to master and disciple; the next five pertain mostly to the disciple; the seventh pertains to the master; and the last three pertain to the teaching. This can be understood by reflecting on it.

56.4

In the second major section, from "Heading toward the country of Supreme Joy" onward, there are ten good friends, which, being assigned to the ten abodes, form ten sections. However, regarding the good friends below, ancient worthies made section divisions from one to ten; though all have reason, we briefly preserve one or two here. One follows Dharma Master Bian, dividing into three parts: 1. hearing the name and searching is the stage of preparatory application (prayoga); 2. receiving what is expounded is the direct realization of the dharmadhātu; 3. admiringly deferring to superior progress is the stage of subsequent attainment. Alternatively, it is divided into five parts: 1. presenting the Dharma and exhorting cultivation; 2. proceeding and entering according to instruction; 3. inquiring with reverence upon seeing; 4. directly revealing the dharmadhātu; 5. admiringly deferring to superior progress. Both of the above divide according to stages; hence they take the preceding section of pointing toward the subsequent friend as belonging to the expedients of the subsequent section, because the name of the subsequent friend belongs to the subsequent stage. In terms of meaning, this is very good, but in the text it is slightly awkward. Now, following Master Yi and the Treatise of Wutai, we divide according to the assemblies into six parts, with slightly different names: 1. proceeding and seeking according to instruction; 2. inquiring with reverence upon seeing; 3. praising and conferring the Dharma; 4. humbling oneself and deferring to the superior; 5. pointing toward the subsequent friend; 6. fondly venerating virtue and bowing in departure. Most passages have all of these; where there are additions or omissions, they will be classified as we reach the text.

56.5

Now, for the first abode of initial resolve, the text possesses all six. In the first, proceeding and seeking according to instruction, the mind of understanding ascends the stages, hence it says "climbing the mountain." Wisdom surveying the practices of the stages is "observing the ten directions." The heart cherishing the attained intent is "wishing to see Meghasvara." The seven factors of enlightenment aiding the path is "passing seven days." Forgetting the stage in which one abides is only then attaining the intent; hence he sees him on another mountain. Seeing him, concentration and wisdom travel together, which is "walking slowly in kinhin." "Slowly" is śamatha, because one does not abide in distracted thought. "Walking" is vipaśyanā, because one does not abide in a quietistic mind. If explained phenomally, it means he was properly cultivating the pratyutpanna-samādhi. Second, from "Having seen him, he went to him" onward is inquiring with reverence upon seeing. Within this are four parts: 1. establishing the etiquette of respect, because he values the person and the Dharma; 2. from "Made this remark" onward, stating his own initial resolve, clarifying that he is a Dharma vessel; 3. from "Yet I do not know" onward, properly setting forth what is questioned, manifesting his own lack of knowledge and requesting him to expound in accordance with his capacity. In the question, citing the beginning and omitting the later parts of the preceding eleven phrases is an abbreviation by the sūtra compiler; if Sudhana had abbreviated it, how could the friend have comprehended? 4. From "I have heard that the holy one" onward, praising virtue and requesting teaching: having wisdom, he is skilled; having compassion, he is not stingy; therefore he should expound for him. "Guiding" (you) means enticing and illustrating, which is instructing (avavāda), in order to accomplish the preceding understanding. "Admonishing" (hui) means instructing and admonishing (anuśāsana), in order to accomplish the preceding practice. Below, all follow this analogy. The preceding question merely asked about the perfection of causes; here, he concludes by aspiring to the fulfillment of fruition, which is the purpose of resolving.

56.6

Third, from 'At that time, Meghasvara' onward, praising [his capacity as a] vessel and conferring the Dharma—that is, directly entering the dharmadhātu. Within this there are two parts: first, praising the rarity of the vessel; second, directly indicating the dharmadhātu. As for the first: he first indicates the two difficulties. The reason he praises him is to cause him to cherish and solidify his own treasure, so that he rejoices in hearing the Dharma. Next, from 'namely' onward, he individually cites the previous questions in eleven phrases: the first phrase cites the summary, and the remaining ten cite the particulars; though the text opens and closes slightly, they all follow the sequence. First, 'sphere' corresponds to the previous 'tending toward the bodhisattva conduct'; 'tending' applies to both the capable and the object, and 'sphere' refers to what is tended toward. Second corresponds to the previous 'conduct,' for by conduct one goes forth. Third corresponds to the previous 'purifying.' Fourth corresponds to the previous 'entering'; 'entering' means not stagnating in emptiness or existence, due to having a vast mind. Fifth corresponds to 'actualizing.' Sixth, seventh, and eighth all correspond to the previous 'conforming': the gate of liberation is the ability to conform; showing the actions performed is conforming in activities; and conforming to the minds of sentient beings is conforming in accordance with capacities. This eighth phrase is also 'mindfulness,' because one is mindful of sentient beings. Ninth corresponds to 'augmenting,' meaning that not abiding in nirvāṇa is the gate of saṃsāra, and not abiding in saṃsāra is the gate of nirvāṇa; because of the path of non-abiding, one is able to augment. Tenth corresponds to 'swiftly fulfilling the conduct of Samantabhadra': if one realizes that the conditioned and the unconditioned are neither identical nor different, and remains unattached, then it is swiftly fulfilled—which is to say, it is already fulfilled. Second, from 'Good man, I have attained' onward, directly indicating the dharmadhātu—that is, the buddha-mindfulness samādhi (buddhānusmṛti-samādhi). Within this there are two parts: first, indicating its essence and marks; second, from 'universally contemplating' onward, clarifying its superior functions. As for the first: he first states the name, and next, from 'the eye of faith' onward, explains the marks. In the first part, 'sovereignty' has two meanings: first, sovereignty in contemplating the object; second, sovereignty in operation. 'Resolution' also has two meanings: first, wisdom's decisiveness; second, faith free of hesitation. 'Understanding' means superior resolve (adhimokṣa), which also has two meanings: first, as the cause of faith, it is assent to the object; second, as the cause of operation, it is sealing and maintaining with respect to the object, such as turning what is near into what is distant. Faith and wisdom assist each other, unshakeable by other objects; hence it is called 'power,' which is the meaning of samādhi. In the second part, explaining the marks: 'purity of the eye of faith' explains the above meaning of 'understanding.' That is, if one wishes to cultivate the buddha-mindfulness samādhi, one must first have correct faith, and next discern with wisdom. Now, by means of superior resolve, one assents to the object; hence, toward real virtues, one can verify that the mind of faith is pure and discerns clearly, and thus it is called an 'eye.' Next, 'illumined by the light of wisdom' explains the above 'resolution'; that is, decisive judgment is called wisdom, and being wise, it is resolute. The Mañjuśrī Prajñā[-pāramitā Sūtra] explains the Single Practice Buddha-Mindfulness Samādhi by first clarifying the unmoving dharmadhātu—knowing that the true dharmadhātu cannot be moved or shaken—which is the meaning of resolute understanding here. Yet, when correlated with the stations, this is precisely the essence of the Abode of Initial Bodhicitta, because the power of hearing and perfuming the innate nature of understanding is now brought forth; this is resolute understanding. Second, in clarifying the superior functions, it also explains and establishes them in turn. Within this there are two parts: first, in terms of internal functions; second, from 'going to' onward, clarifying external functions. As for the first: 'universally contemplating the spheres' is the function of the eye of faith, and also explains the meaning of 'eye.' Taking suchness as the Buddha, there is no sphere that is not the Buddha; hence it is said to 'universally contemplate.' Moreover, it is because one contemplates both the reward and transformation [bodies] simultaneously. Next, 'free from all obstructions' explains the meaning of 'purity.' Sinking and agitation, the coverings and graspings, are all obstructions to samādhi. Next, 'skillful contemplation' explains 'illumined by the light of wisdom'; that is, contemplating marks of form where there are no marks of form is skillful contemplation. Finally, from 'universal eye' onward, he concludes the above meaning: the eye of faith universally contemplating spheres is called the 'universal eye,' and exhausting the dharmadhātu of suchness is called 'clear and thorough.' Thus being free of obstructions and seeing suchness is called being fully endowed with the pure single practice samādhi. 'Single practice' means the practice of the single dharmadhātu. Second, clarifying external functions: since the preceding is the essence identical with function, with the awareness of no-mind one accords with the sphere of pure suchness; not moving from the dharmadhātu, one reaches the source of quiescence and illumination, and therefore the function identical with essence is inexhaustible in its operation. This is also due to the preceding superior resolve sealing and maintaining with respect to the object, going and abiding in accordance with the mind. Within this there are three parts: first, clarifying going without moving; second, from 'constantly mindful' onward, maintaining without thinking; third, from 'constantly seeing' onward, clarifying seeing without going. Within this there are three parts: first, stating [it]; next, from 'namely' onward, specifically showing the vast number seen. Among these, 'three thousand' means one buddha-field. As for repeating 'as many as the dust motes of buddha-fields,' according to the Sanskrit text the character 'ten' was omitted; it should say 'ten buddha-fields.' Finally, from 'in each and every direction' onward, he clarifies the distinct phenomena seen.

56.7

Fourth, from 'Good man, I only...' onward, he humbles himself and defers to what is superior. Herein, first he humbles his own knowledge, which concludes his own share; then, from 'How could I know...' onward, he attributes superior and greater knowledge to others, which enhances advanced progress. First, as for 'the spheres of all buddhas', this concludes what is contemplated. Latitudinally it pervades the ten powers, and longitudinally it encompasses the three periods of time, hence 'all'. This is the One Practice Samādhi of universally contemplating spheres above: contemplating the dharmakāya of the buddhas of the ten directions, it also extends to the reward and transformation bodies, since various bodily forms are conjoined with the ocean of marks. Next, 'the radiance of wisdom' concludes that which contemplates, which is the above illumination by the light of wisdom. Next, 'the universal-vision teaching gate' collectively gathers the preceding two to conclude its designation, which is the aforementioned clarity and thoroughness of the universal eye. That the first good friend first clarifies the teaching gate of mindfulness of the Buddha is because it is the foremost of all practices. Therefore the *Upadeśa* says: 'A bodhisattva takes the perfection of wisdom as mother and the Pratyutpanna Samādhi as father'; it is because by relying on the Buddha, other superior practices are accomplished; also, because in the initial dwelling one resolves one's mind in dependence on the Buddha and delights in making offerings. Second, regarding deferring to the superior, there are three parts: first, a general statement; next, from 'namely' onward, specific expositions; finally, from 'and how could I...' onward, the conclusion. First, 'boundless wisdom' refers to the wisdom that contemplates in the various gates below and those not spoken of, because it takes boundless spheres as its object. 'Pure practice' refers to the mind free of hindrances in the various gates below. Speaking of 'gates', it is because through each one of them, one enters the buddha-realm. Second, in the specific exposition there are twenty-one gates, each first presenting the title and then explaining the characteristics, all named according to their activity and function. According to the Jin version of the sūtra, every single one is called a 'buddha-mindfulness samādhi gate'; here the word 'samādhi' is omitted for brevity, but in principle it should indeed be present. Ancient masters judged these as: the first ten being fully complete with the superior virtues of mindfulness of the Buddha, and the latter eleven being the sovereign, marvelous functions of mindfulness of the Buddha. This is also a valid interpretation. Strictly and finely speaking, each and every one is mindfulness of a buddha whose essence and function are unobstructed. Furthermore, each of these gates is already clear from the text's title and explanation, yet by scrutinizing their purport closely, the meanings are manifold. However, as for the buddha-mindfulness samādhi, its general characteristic is one, while specifically it encompasses the three bodies and ten bodies, each cultivated contemplation being distinct. Tentatively explaining in terms of the three bodies, it is divided broadly into three: mindfulness of the dharma, reward, and transformation bodies. Being distinct contemplations, each of the three bodies has its environmental and direct [retributions], thus becoming six contemplations: mindfulness of the dharmatā-body and land as the dharmakāya's direct and environmental retributions; mindfulness of the reward body's Padmagarbha world-realm and so on as environmental, and the ocean of marks of the ten bodies and so on as direct; mindfulness of other pure lands' waters, birds, trees, and groves as the transformation body's environmental, and the thirty-two marks and so on as the transformation body's direct retribution. Furthermore, the latter two direct retributions are each divided into two: mindfulness of internal virtues and external marks and signs. The ten powers, fearlessnesses, and so forth are the virtues of the transformation body; as in the chapter 'Inconceivable Qualities', they are the virtues of the reward body; the thirty-two marks and so forth are the marks and signs of the transformation body, while the ten Padmagarbha realms and so forth are the marks and signs of the reward body; thus making eight gates. The initial two gates of the dharmakāya serve as the essence of the subsequent six gates. If essence and marks are unobstructed, it forms the ninth gate. If one integrates the preceding gates into a single unity, seeing infinite buddhas in a single subtle spot, multiplied endlessly like the realm of Indra's net, one enters the gate of Samantabhadra's buddha-mindfulness samādhi. Now, these twenty-one gates all universally pertain to the latter one, yet because of distinct characteristics, there are multiple gates, which mutually expand or contract with the preceding ten gates. The first, the gate of the universal illumination of wisdom-light, broadly extends across the direct and environmental retributions of the dharma, reward, and transformation bodies, since this gate is general. 'All buddhas' extends horizontally and vertically and pervades all buddha-lands, hence it says 'variously adorned and pure'. Like the *Contemplation Sūtra of Amitāyus*, first contemplating the ground of sparkling lapis lazuli and groves of jewels and precious trees, as well as making the Padmagarbha contemplation, each sphere has inexhaustible adornment; only the land of no-land is true purity, and so forth. Second, it contemplates the form-body, enabling one to attain purity upon seeing it. In setting forth the title, the three words 'buddha-mindfulness gate' are already a common name; as for the words 'enabling all sentient beings', one does not yet know what they are caused to do. Therefore, according to the Jin translation, it should say 'causing all sentient beings to leave behind upside-down delusion', and only then is the meaning of the buddha-mindfulness gate fully complete. Third, mindfulness of internal virtue. Fourth, also internal virtue explained without error, imparting to bodhisattvas the vision of the Buddha's origin, in order to attain the Dharma. Fifth, pervading the three bodies' environmental and direct, internal virtues and external marks, because the Tathāgatas of the ten directions share the same single dharmakāya, a single mind, and a single wisdom, and the powers and fearlessnesses are likewise so; therefore, they can all transform sentient beings according to their original vows. The rest may be inferred accordingly. This is also the One Practice Samādhi, because through mindfulness of one buddha, all are equal. Sixth, this is the ninth contemplation of the non-obstruction between noumenon and phenomena, because noumenon fuses phenomena. Following any single subtle realm, one sees many supernormal powers; being the sphere solely of the wisdom-eye, it is called invisible. The seventh and eighth are both in terms of time, and both pervade all bodies and lands. The seventh is in terms of the ceaselessness of the buddha-work that is the object of mindfulness; the eighth is in terms of the uninterruptedness of the duration of the contemplating subject. The ninth is mindfulness of both environmental and direct retributions, also pervading reward and transformation. The tenth is mindfulness of the true in the responsive: the buddhas of the past abide in the realm of non-nirvāṇa, and the buddhas of the future are also already manifest and accomplished. As the *Mañjuśrī-prajñā* says: 'If the present Buddha abides in the world, then all buddhas abide, because they share the same single inconceivability.' Also, in terms of following marks, whatever buddha one wishes to contemplate, that buddha manifests. The eleventh is also the function that is identical to essence: because one understands that there is no realm that is not the Buddha's, in realm after realm the Buddha manifests. The twelfth is mindfulness of the responsive, and the thirteenth is also mindfulness of the responsive; however, in seeing buddhas within the eleven realms above, one might think the buddhas abide within the realms; now it is made clear that the buddhas have no abiding, and therefore, far leaving behind thoughts of time and place, one sees them depart moment by moment in a single day. The fourteenth is mindfulness of the reward body's marks and signs—eyes, ears, and so forth—all pervading the dharmadhātu. In the fifteenth, mindfulness is function identical to essence; the sixth subtlety above revealed that within the environmental there is the direct, while this is in terms of there being direct within the direct, and thus does not blur with the former. The sixteenth is mindfulness of the interpenetration of kalpas; the above two are both functions identical to essence. The seventeenth is mindfulness of internal virtues. The eighteenth and nineteenth are both mindfulness of bodily form. The twentieth is mindfulness of the environmental. The twenty-first pervades internal and external, true and responsive, and all clouds of bodies, as in the 'Manifestation Chapter' above and the context throughout. The above distinguishes differences according to what is contemplated, forming ten gates. If mutually expanded and contracted with the sūtra text, the gates are not just one; twenty-one is merely a brief explanation. However, in terms of the contemplating mind, it does not exceed five kinds: 1. The gate of mindfulness of the Buddha by taking objects as condition: contemplating the true or the responsive, the direct or the environmental, or even merely reciting the name, since it is also an object; hence most of the above gates are this gate. 2. The gate of mindfulness of the Buddha by gathering objects into mind-only: namely the eighteenth and nineteenth gates; the eighteenth is mind-only in general characteristics, for this mind is the buddha and this mind becomes the buddha; the nineteenth, although following one's own mind, involves many varieties of mental karma, whereby seeing the buddha is superior or inferior. 3. The gate of mindfulness of the Buddha where mind and object are both extinguished: namely the preceding gate of mindfulness of the Buddha by leaving far behind, part of the invisible gate, and the gate of being like space. 4. The gate of mindfulness of the Buddha of non-obstruction between mind and object: namely like the first gate, illuminating both noumenon and phenomena, preservation and extinction being unobstructed, hence called 'universal illumination'. 5. The gate of the inexhaustible multilayeredness: namely contemplating in accordance with the aforementioned tenth gate, like the subtle gate and others, which is also the overarching meaning of this gate. If classified by the ten bodies, each pair of gates forms one body, with the last one generally manifesting all: namely vow, wisdom, dharma, power, sustaining, mind-made, transformation, majesty, bodhi, and the body adorned with merit and marks. Because the gate of mindfulness of the Buddha is praised by all teachings, its principles are profound and far-reaching, and it is widely practiced in the world, it is explained briefly here without begrudging detailed exposition. Third, the conclusion can be understood.

56.8

Fifth, from 'Good man, in the south...' onward, he directs him to the subsequent friend. Herein are two: first, directly indicating the good friend; second, praising the friend's superior virtues. First, this is the good friend of the dwelling of clearing the ground. As for the country of Haimen (Sea Gate), it is because that country is situated right at the mouth of the southern sea. It represents contemplating the mind's ocean as deep and vast, serving as the gate for clearing the ground of the mind. As for the monk Sāgaramegha (Ocean Cloud), he contemplates the ocean as a teaching gate, moistening all with the dharma-clouds of the universal eye. It represents, within clearing the ground, contemplating the arising of the ten kinds of minds, the deep and vast clouds of compassion. Later, from 'the monk Sāgaramegha' onward, he praises the friend's superior virtues. Within this are ten phrases: first, one phrase generally praising; then, from 'Good man' onward, nine phrases specifically praising regarding the benefit to the present practitioner. Each phrase has one meaning, pointing ahead to what is explained later. The first is obtaining benefit after meeting; the second is hearing of the past causes of transformation; the third is praising the place of resolving the mind; the fourth is hearing the place where he receives and upholds it; the fifth, sixth, and seventh are all what is realized through the teaching gate of the universal eye; the eighth is hearing of the adornment of environmental and direct retributions; the ninth is revealing the marks of resolving the mind; when we arrive at the text, this will be clear of itself.

56.9

Sixth, from 'At that time, Sudhana...' onward, fondly cherishing his virtue, he pays homage and takes his leave. Giving rise to the thought of how rare it is to encounter him, he fondly cherishes him; rejoicing at meeting the subsequent friend, he takes his leave.

56.10

Second, the monk Sāgaramegha represents the good friend of the dwelling of clearing the ground. The text also has six parts: First, pursuing the quest in accordance with instructions. Herein are two: first, correct contemplation in accordance with instructions, which clarifies reviewing the old; then, from 'gradually' onward, pursuing the subsequent friend, wishing to know the new. Furthermore, the former is being able to reflect after learning, and the latter is being able to learn after reflecting. However, reflecting on the preceding still belongs to the preceding text, meaning: earlier he approached the friend, next heard the true Dharma, and now discerns correct mindfulness and reflection, and practicing as taught—which are the four proximate causes and conditions in the *Nirvāṇa Sūtra*. Now, assigning the former meaning to the subsequent advancing quest, and the latter meaning to the preceding direction, they mutually interlock, revealing the interpenetration of principal and companion; for now, following the assembly, it is classified as belonging to what follows. The subsequent cases should all be understood by analogy to this. Now, in being mindful of the preceding, there are eleven phrases: the first is general, the rest are specific. In the specific, all saying 'with correct mindfulness contemplating' means neither sinking nor floating, calm and illumination alternating and flowing. Among the ten: the first is the aforementioned sovereignty in contemplating spheres; the second is the aforementioned liberation of activity; the third is the essence of the One Practice Samādhi and the various samādhi gates within deferring to the superior; the fourth is mindfulness of the preceding diverse assemblies; the fifth is the preceding vision of buddhas; the sixth is the preceding ten directions; the seventh is lifespan, supernormal powers, and so forth; the eighth is universally contemplating the buddha's omnipresence; the ninth is variously realizing sambodhi; the tenth is according with the inclinations of various sentient beings. The subsequent quest may be understood.

56.11

Second, from 'approaching Sāgaramegha' onward, seeing him with reverence, he inquires. Herein are three: first, paying reverence; next, declaring his own resolving of the mind, which is understandable; finally, from 'and yet does not know' onward, inquiring about the essentials of the Dharma. Therein, speaking of the 'wheel of vows', it is because vows exhaust the three periods of time without beginning or end, and thus the name 'wheel' is established in contrast to saṃsāra. The rest of the text is self-evident.

56.12

Third, from 'At that time, Sāgaramegha' onward, he praises [Sudhana] and reveals the dharmadhātu. Within this are two parts: first he praises [Sudhana as] a vessel of the Dharma, and next he directly transmits the Dharma. In the former are three parts: first is the root question. Because those who produce the thought of awakening are rare, if one has not produced the thought of awakening, one is not capable of being transmitted the Dharma, as one is not a Dharma vessel. Next, from 'Sudhana' onward, is the answer, because it is not false. Afterwards, from 'Sāgaramegha said: Good man, if all...' onward, is the direct praise. Within this are two parts: first he praises the difficulty of fully possessing the causes and conditions, so that those who produce it are rare; next, from 'Those who produce the bodhicitta' onward, he reveals the supremacy of the characteristics of producing the thought of awakening, so that those who produce it are hard to find. As for the first: first the spiritual friend praises, and next, from 'One must obtain' onward, there is praise in accordance. Serving spiritual friends serves as the condition; all the rest are causes. In all there are ten phrases: the first phrase is general, namely, having planted the Samantabhadra Dharma-door in past lives to accomplish the spiritual disposition. Second, from 'possessing the true' onward, is specific: first, obtaining the wisdom light of the tathatā-samādhi is called 'possessing the path of reality.' This means comprehending the quietude and illumination of the mind, giving rise to the virtues of a Buddha. The rest can be understood. Second, in revealing the characteristics of producing the thought of awakening, there are eleven phrases: the first five are the mind of great compassion, where the first two are general and the remaining three are specific; the next four are the profound mind, practicing the great vows to the exhaustless limits of empty space; the final two are the straight mind, not running contrary to the dharmatā and realizing the fruit of wisdom. Moreover, these ten minds are mostly identical to the ten minds of the proper station of the ground-cultivating abode (zhidi zhu); fearing prolixity, I will not correlate them. Second, from 'Good man, I dwell' onward, he directly transmits the essentials of the Dharma, that is, contemplating the ocean of Dharma, beholding the Buddha, and hearing the Dharma. Clarifying this next after the preceding recollection of the Buddha reveals that hearing the Dharma and widely propagating it are next in importance. Within this are two parts: first he clarifies the cultivation of contemplation, and next, from 'Good man, as I did this' onward, the benefits of completing the contemplation. In the former are two parts: first, relying on phenomena to reveal the explanation; second, from 'Good man, I pondered' onward, wishing to forget the explanation to seek the purport. As for the first: first he generally indicates it. Saying 'twelve years' marks the completion of one cycle (ji), symbolizing that after passing ten thousand kalpas, one enters the second abode. It also symbolizes the comprehensive contemplation of the bodhisattva's twelve abodes and twelve entrances. Next, from 'namely' onward, he specifically reveals them, all relying on phenomena to express the Dharma. The ten meanings of the ocean of wisdom are as explained in the 'Ten Grounds' chapter; here it is the ocean of compassion. Second, forgetting the explanation to seek the purport is the immediate cause of beholding the Buddha, which can be understood. Second, regarding the benefits of completing the contemplation, there are two parts: first he clarifies beholding the Buddha, and next, obtaining the hearing of the Dharma. As for the first: this is beholding the unobstructed dependent and primary [retributions] of the dharmadhātu. Within this, he first beholds the dependent and then beholds the primary. In the former are three parts: first, a general indication of the essence and marks; because one deeply contemplates the ocean of mind and ocean of Dharma, the lotus of mind and the lotus of practice naturally blossom forth, and the untainted nature-virtues are all complete without lack. Second, from 'millions of asuras' onward, the external marks serve as adornments. Third, from 'this great lotus flower' onward, the causes are adduced to reveal its supremacy. Second, from 'I then beheld that' onward, he clarifies beholding the primary retribution; that is to say, once the mind and practice have blossomed, the inherently awakened Tathāgata suddenly manifests. Within this, he first clarifies that the marks of virtue are fully complete, and next, from 'He also thought' onward, that the causes are complete and the functions are vast, which can be understood. Second, from 'At that time, this Tathāgata' onward, he clarifies obtaining the hearing of the Dharma. The reason it is expounded within the ocean is to symbolize that it flows forth from the ocean of compassion and wisdom. Within this are three parts: first, expounding; next, receiving and upholding; afterwards, transmitting to others. As for the first: first he generally indicates it. 'Universal Eye' (Samantacakṣus) is because it explains the universal Dharma, and because it universally explains all dharmas. For one who attains this Dharma, within a single dharma one beholds all. Next, from 'disclosing' onward, he specifically reveals what is explained, which can be understood. Second, from 'From him I' onward, he clarifies receiving and upholding. Within this are two parts: first, he generally reveals the abundance of the Dharma that is upheld, because it is an inexhaustible Dharma-door of the mutual identity of the one and the many; next, from 'Good man' onward, he specifically reveals the characteristics of upholding much. Within this, he first indicates the long duration. Twelve hundred years has a symbolic meaning identical to twelve years. Next, from 'day by day' onward, he specifically reveals that what can uphold and what is upheld have ten kinds of upholding. The first one is upholding what is heard; all the rest are upholding the meaning. Second, only by tallying with the inherently quiescent wisdom is one able to enter. Third, circling endlessly within a single meaning, one is therefore able to enter universally. Fourth, the meanings on ground after ground are distinct, and thus one is able to differentiate them. Fifth, 'mighty power' means universally gathering them in one's embrace; if explained in terms of what is expounded in gathering, it means gathering all sentient beings through mighty power, the same as the explanation of the dhāraṇī of majesty and virtue in the ninth ground. Sixth, just as a blossoming flower leads to fruit, here opening up the teaching leads to the fruit. Moreover, when a flower opens, the real is seen, serving as adornment; here opening up the verbal teaching allows one to see its purport. Seventh can be understood. Eighth, just as space is markless yet embraces all, it clarifies the wondrous noumenon and displays the marks of phenomena. Ninth, when multiple lights of wisdom gather upon a single dharma, the principles and meanings are amplified. Tenth, just as the ocean contains ten virtues, each is distinguished and analyzed; all who uphold the sūtra should emulate this text.

56.13

Third, from 'If there are sentient beings' onward, he clarifies transmitting it to others, which can be understood.

56.14

Fourth, from 'Good man, I only' onward, he humbles himself and defers to the superior. Humbling himself concludes what came before; deferring to the superior advances to what comes after. I [know] only a single ocean; how could I be mentioned in the same breath with them?

56.15

Fifth, from 'Good man, from here' onward, he indicates the subsequent spiritual friend. 'Sixty yojanas' refers to cultivating the practices of the six pāramitās to purify the six sense faculties. The settlement is named Shore (Sāgara-tīra) because it is the way toward Mount Laṅkā, situated on the northern shore of the southern ocean. Now, the Sanskrit word 'Laṅkā' is translated here as 'Hard to Reach.' It also contains four meanings: first, it is formed of various precious natures, adorned and exceptionally wondrous; second, it has great light that outshines the sun and moon; third, it is lofty, prominent, wide, and vast; fourth, kings of the yakṣas and others dwell there, and the Buddha also instructed and transformed living beings there, performing superior and beneficial deeds. Its substance is indeed gems, and possessing these four meanings, it is called 'Supreme Gem,' retaining the Sanskrit phonetics. This mountain sits in the midst of the ocean, without gates on its four sides, and none but those who have attained spiritual penetrations can reach it; hence it is called 'Hard to Reach.' This symbolizes that the abode of cultivation is the path of entering the ocean of wisdom, transcending the four propositions and departing from conceptual discrimination. As for the monk Supratiṣṭhita (Good Abiding), his body abides in empty space, symbolizing that in this abode one contemplates all dharmas as like empty space, having no spatial location. He is also a monk because, not long after entering the path, one ought to rely on the Saṅgha. Moreover, first was recollecting the Buddha, next was hearing the Dharma, and now one relies on the Saṅgha to cultivate, taking the auspiciousness of the Triratna as one's refuge.

56.16

Sixth, from 'At that time, Sudhana' onward, he yearns for his virtues, pays homage, and takes his leave.

56.17

Third is the monk Supratiṣṭhita, who corresponds to the abode of cultivation. The text also comprises six parts: 1. Proceeding to seek in accordance with the teaching, which has two parts: first, recollecting the teaching of the previous spiritual friend has ten phrases: the first phrase generally recollects the person and Dharma of the instruction; the next three recollect the previous matters of hearing the Buddha expound the Dharma; the next three ponder the matters of entering the ocean to contemplate; the final three are the contemplation and cultivation of realizing noumenon, overcoming obstacles, and gathering dharmas. Second, from 'gradually' onward, proceeding to seek the subsequent station, which can be understood.

56.18

Second, from 'Seeing this monk' onward, clarifies seeing, paying homage, and inquiring. Within this are three parts: first is seeing; next, from 'At that time the youth Sudhana' onward, is paying homage; third, from 'spoke these words' onward, is inquiring. Within this are two parts: first he states his own generating of the mind [for awakening]; next, from 'yet I do not know' onward, he directly presents his question. Within this are twenty phrases of questioning, and the text is divided into three: the first ten phrases are general questions, because one initiates practice regarding the Dharma. The term 'Buddhadharma' universally applies to all practices and dharmas. Among them, 'cleansing and purifying' is purification through antidotes. 'Deeply purifying' is pervasive purification through tallying with noumenon. The rest can be understood. Second, from 'I have heard' onward, concludes what came before and requests what follows, intending to reveal that the subsequent questions differ from the preceding questions. Third, the ten phrases from 'How do bodhisattvas not abandon seeing the Buddha' onward specifically inquire into the arising of superior functions through practice. In the ten phrases, what is practiced is distinct in each: among them, the first three phrases clarify the practice of not departing from the Triratna; the next two phrases, the practice of not abandoning the two benefits; the next two phrases, the practice of gathering the Buddha's dependent and primary [retributions]; the next one phrase, the practice of non-abiding through compassion and wisdom; the final two phrases, the practice of gathering dharmas and realizing entry. All state 'not abandoning' because there is no temporary departure.

56.19

Third, from 'At that time, Supratiṣṭhita' onward, he praises and transmits the Dharma. Within this are two parts: first he praises, and next he transmits. In the former: Buddhadharma is general; the dharmas of all-knowledge are explained in terms of wisdom, yet they are restricted solely to the fruit. 'Spontaneous' (ziran) means that the Dharma is explained in terms of nature, pervading both fruit and cause. Next, from 'Good man, I have already' onward, he transmits the Dharma, in which are two parts: first, a general indication of what is attained; second, from 'whether coming or going' onward, specifically showing its characteristics. As for the first: unobstructed has two meanings: first, wisdom is unobstructed with respect to objects, because of realizing the unobstructed dharmadhātu; second, spiritual penetrations are unobstructed in their functioning, due to inner realization. The reason this is clarified next after the preceding: as for the Dharma, hearing the Dharma and receiving and upholding it are intended to cause one to be unobstructed regarding objects, revealing that in this abode one skillfully contemplates the ten realms of sentient beings and so forth. Second, specifically showing its characteristics has two parts: first, he clarifies the cultivation and attainment of the Dharma; because all deportments accord with the Dharma in pondering and cultivation, one is able to obtain it. Saying 'ultimately unobstructed' means that whether regarding phenomena or noumenon, there is not the slightest obstruction. Next, from 'Attaining this wisdom' onward, he reveals the efficacy of the Dharma. Within this are three parts: first, generally clarifying that wisdom and function are unobstructed; next, from 'Why' onward, generally investigating and explaining; third, from 'Good man, through my' onward, specifically clarifying the pervasive function. As for the first: there are twelve phrases: the first one is the knowledge of others' minds; the next four兼 include the three knowledges, that is, matters of present and future kalpas, containing the destruction of outpourings; the next four are transforming beings through the three karmas; the next two are knowing time, one knowing the divisions of time and two knowing the transmigrations. According to the Abhidharmakośa-bhāṣya, the shortest measure of time is called one kṣaṇa; one hundred twenty kṣaṇas are called one tatkṣaṇa; sixty tatkṣaṇas are called one lava; thirty lavas make one muhūrta; a muhūrta is a moment (xuyu); thirty muhūrtas make one day and night. Regarding the divisions of time, the second fascicle of the Record of the Western Regions states: 'Five muhūrtas make one period (kāla); six periods together form one day and one night.' There are also places that speak of the initial division of day and night, and so forth. There are also the dark fortnight and bright fortnight, the six periods and four periods, and so forth. Furthermore, according to the Benevolent Kings Sūtra, nine hundred arisings and ceasings make one kṣaṇa, and ninety kṣaṇas make one thought-instant (nian). Here, a kṣaṇa is not the utmost limit of time; because the arisings and ceasings within a kṣaṇa are known only to a Buddha's wisdom, they are omitted and not expounded in the Hīnayāna. The final one is the spiritual penetration of base of spiritual power (ṛddhipāda). Second, generally investigating and explaining: because of non-abiding and non-action, it is unobstructed. Third, specifically clarifying the pervasive function mostly reveals spiritual penetrations, comprising the characteristics of the eighteen transformations. They may be divided provisionally into three: first, manifesting transformations in empty space; second, from 'or in a single thought-moment' onward, universally making offerings in the ten directions; third, from 'All such' onward, manifesting forms to benefit beings—all of which can be understood. As for the eighteen transformations: 1. Walking, standing, etc., in empty space, which is sovereignty over what is done. 2. Sometimes concealing, 3. sometimes revealing, 4. sometimes manifesting a single body, which is contraction. 5. Sometimes manifesting many bodies, which is expansion. 6. From 'passing through' onward, coming and going. 7. From 'entering the earth' onward, transformation. 8. From 'all over the body' onward, blazing forth. 9. From 'sometimes' onward, shaking. 10. From 'sometimes with his hand' onward, that is, manifold images entering the body, due to its height and greatness. 11. From 'or manifesting burning' onward, emitting great light, all vast and covering the ten directions, completing the emitting of light above and initiating the universal pervasion below. 12. From 'or in a single thought-moment' onward, universal pervasion. 13. From 'before each and every Buddha' onward, display. 14. From 'whatever each and every Tathāgata expounds' onward, bestowing eloquence upon others, through being able to receive and uphold. 15. From 'All such' onward, bestowing peace and happiness upon others, because bodhi is true happiness. 16. From 'in all those worlds' onward, going as the same kind. 17. From 'if there are sentient beings who approach' onward, bestowing mindfulness upon others. 18. Because he fully possesses effortless power of spiritual penetrations, he is able to subdue the spiritual penetrations of others. These are complete within the three sections.

56.20

Fourth, from "Good son" onward, he humbles himself and defers to those who are superior. Within this, first he humbles his own understanding. One goes everywhere in a single thought-moment, hence it says "swiftly." Manifesting forms to benefit beings is to bring sentient beings to maturity. Afterwards, from "As all the bodhisattvas..." onward, he looks up and defers to their superior advancement. That these all explain morality (śīla) is intended to reveal that the attainment of unobstructed liberation above is entirely based upon keeping the prātimokṣa precepts as its ground, for without morality one cannot cultivate and purify the mind. There are twenty clauses. The first eleven clauses clarify morality endowed with superior virtues: first, because its root is to benefit sentient beings; second, because one's own practice is superior; third, because it is endowed with both benefits—the above three differ from the Hīnayāna; fourth, because it is associated with the Path; fifth, because none can cause one to fail to uphold it; sixth, because it is associated with concentration; seventh, because one does not lose the root of practice; eighth, because it accords with the Dharma and does not slander it. The sixth fascicle of the Vairocana Sūtra says: "There are four root offenses which one must not commit even at the cost of life: namely, first, slandering the Dharma; second, abandoning the bodhicitta; third, avarice; fourth, harming sentient beings." Now these seventh and eighth [clauses] do not violate the first two, and [being] without harm and without turbidity does not violate the latter two. Ninth, because it is directed toward the wisdom of the fruit; tenth, because it accords with dharmatā; eleventh, because it is associated with prajñā and therefore does not dwell in the three realms. The next six clauses clarify morality free of faults: first, free of errors, meaning one is not arrogant, saying 'I can keep the precepts,' nor does one disdain or vilify precept-breakers so as to make them ashamed; second, without causing harm, meaning one does not, on the basis of morality, study incantations and the like to harm sentient beings; third, without deficiency or violation, meaning fully undertaking and upholding the ten wholesome paths of action and deportment; fourth, without defilement, because one does not adhere to extreme views; fifth, without the turbidity of avarice, not displaying strange appearances to show off having virtue; sixth, without remorse, meaning one does not commit grave offenses and does not practice flattery and deceit. The last three reveal pure morality: first, forgetting what upholds and what is upheld, because it is utterly pure; second, not being defiled by the six sense-objects; third, being without mental impurity.

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大方廣佛華嚴經疏 — Classical Chinese