大方廣佛華嚴經疏 57

English (machine translation) 57

Language: English

57.1

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

Ninth, the good friend Jayoṣmīya corresponds to the Station of the Crown Prince; the meaning is as explained previously. The text also has six parts: First, proceeding in accordance with the teaching, which has two parts: first, realizing the preceding, and second, proceeding to the subsequent. Within the first, there are two parts: first, revealing the basis of the realization, and second, from "Abiding in all Buddhas..." onward, directly clarifying the benefit of the realization. In this, there are two: first, obtaining the benefit of one's own stage, and second, from "Seeking all-knowledge..." onward, obtaining the benefit of superior progress and proceeding to the subsequent; the text of both can be understood.

57.3

Second, from "Seeing that Jayoṣmīya..." onward, seeing, paying respects, and inquiring, which has three parts: first, seeing the ascetic practices. The fire blazing on four sides, with the addition of the sun overhead, constitutes the five heats scorching the body. The text mentions only the four sides here because the four propositions of prajñā burn away the fuel of delusion. In their midst is a mountain of swords, because non-conceptual wisdom abides centrally in the middle way, severing everything without exception; being loftily supreme, it is difficult to ascend. Thus the Dazhidulun states: "Prajñāpāramitā is like a great mass of fire, which cannot be grasped from any of its four sides." It stays far from the four propositions—the four propositions are the four sides: grasping it burns a person, while staying free of them perfects wisdom. Moreover, fire has four meanings: 1. burning the fuel of afflictions; 2. shattering the darkness of fundamental ignorance; 3. maturing good roots; and 4. illuminating the directly realized noumenon. Throwing oneself into the fire represents, from non-conceptual wisdom, entering ubiquitously into the four propositions without any obstruction. Another interpretation: swords represent the virtue of severance, because they cut through all things without exception. Fire represents the virtue of wisdom, because it illuminates all things without exception. Casting oneself down represents exhausting hindrances and realizing the noumenon. Thus the mountain of swords is the subject that realizes, and the mass of fire is the object realized; therefore, this fire and the rest are themselves the dharma-gate. There is no need to assign another symbolic representation; this is because of what is presently applied, and because phenomena accord with the nature [of reality]. This is profoundly deep and difficult to understand, and must not be taken lightly. Second, paying respects, and third, inquiring, can both be understood from the text.

57.4

Third, from "The brāhmaṇa said..." onward, directly revealing the dharmadhātu, which has six parts: 1. revealing the Dharma and exhorting practice; 2. feeling doubt and dread and not accepting it; 3. superior conditions exhorting and guiding; 4. doubts exhausted and repenting one's fault; 5. admonishing, encouraging, and tolerating; 6. practicing and realizing in accordance with the teaching. Now for the first. The mountain of swords cannot be grasped, and the mass of fire cannot be taken hold of; if one can remain unattached, with non-conceptual wisdom ubiquitously entering the four propositions, one stays far from the four slanders and does not get stuck in emptiness or existence—what practice then could fail to be accomplished? The reason he must be made to enter is to shatter his view-bound mind and cause him to understand the bodhisattva's profound and esoteric Dharma. Accordant characteristics are easy to understand, while contrary characteristics are difficult to know. Therefore, here wrong views are demonstrated, King Ananla demonstrates anger, and the maiden Vasumitrā demonstrates desire, revealing that the characteristics of the three poisons all possess the true Dharma. Yet there are five meanings: 1. The characteristic itself is empty, and being empty, it is the path—this does not mean that these three are themselves the Buddhadharma; passages in the various prajñā texts to this effect are not singular. 2. In terms of illusory function gathering sentient beings, they are also not identical [with the Dharma], as the Vimalakīrtinirdeśa says: "Walking in non-paths; first drawing them with the hook of desire, and later causing them to enter the Buddha's wisdom," and so forth. 3. Employing the mind in delusion like worldly folk; this counts as the path in terms of contemplating the mind, yet it is also not identical with the path. 4. Retaining afflictions to moisten life and nourish the bodhisattva path; this is also not identical [with the Dharma], as the Vimalakīrtinirdeśa says: "Without entering the great ocean of saṃsāra, one cannot obtain the jewel of all-knowledge," and so forth. 5. The characteristic itself is the path, which is unlike the previous four because it is inconceivable. The Wuxing jing says: "Sensual desire is itself the path, and anger and delusion are also like this. Within these three dharmas, all Buddha-dharmas are complete." This is also this meaning. Second, from "At that time, the youth Sudhana thought like this..." onward, feeling doubt and dread and not accepting it. He was not begrudging his physical life, but feared losing his conditions for the path. Showing that his wisdom was not yet deep, he thus gave rise to this thought. In the text, he first clarifies that conditions for the path are difficult to possess fully. In this, "leaving all difficulties" means not being born before or after a Buddha, and so forth. "Obtaining freedom from difficulties" means not being born deaf, and so forth. "Endowed with all faculties" refers to faith, vigor, and so forth. Later, from "Could this not be..." onward, he directly suspects Māra's destruction. Third, from "When he had this thought..." onward, superior conditions exhorting and guiding, in which there are thirteen assemblies, each recounting having previously received the benefit of Jayoṣmīya's transformation, thus exhorting him not to doubt. The first assembly is the Brahma gods of the form realm, who are mostly of the first dhyāna. In the text there are three parts: 1. generally exhorting him not to doubt; 2. from "Now this..." onward, revealing his fundamental intent. His wisdom is firm and sharp, like a vajra. Burning the fuel of delusions, it gives rise to the flames of wisdom. Burning while constantly tranquil, it constitutes the light of samādhi. 3. From "Good son..." onward, recounting the benefit they received themselves. The Brahma king was born first, and these other assemblies, thinking of him, were born afterward, so they gave rise to wrong views. Next are the gods of the five desires, and next are the six miscellaneous classes, each having [the words] "there were also" to differentiate them. The thirteenth is the assembly of the various devas of the desire realm; this desire realm is a single class. Those emerging from hell applies in meaning to the six heavens as well as the previous Yāma and the Four Heavenly Kings; those not listed previously are all included within this. Fourth, from "At that time, Sudhana, hearing this..." onward, doubts exhausted and repenting his fault. Fifth, from "Then the brāhmaṇa..." onward, admonishing, encouraging, and tolerating. The doubt above was to distinguish truth from falsehood; this exhortation is to reveal his true virtues. Māra can also manifest exhortations, so why was his doubt eliminated upon hearing it? Because this good friend was directed by the previous friend. Furthermore, the correct teaching within the exhortation is not something Māra could produce, and Sudhana had also attained an eye that transcends Māra. If so, why did he give rise to doubt? To reveal the Dharma. It is like the Buddha's seven exhortations in the eighth bhūmi: even if the Buddha did not exhort him, how could he be allowed to proceed into quiescence? It is also to serve as a model for later generations, causing them to examine carefully. Sixth, from "At that time, Sudhana..." onward, practicing and realizing in accordance with the teaching. In this, there are two parts: first, directly practicing and realizing. Before reaching [the fire], attaining the samādhi of firm abiding: above, not relying on the mountain, and below, not relying on the fire, situated directly in space, reveals that prajñā is free from the two extremes and has nowhere to abide, hence it is called "firm abiding." As for the supernatural power samādhi of tranquil bliss, directly realizing the true essence of prajñā is the naturally pure nirvāṇa, hence it is called "tranquil bliss." Yet its great function is boundless, hence it is called "supernatural power." Touching means directly realizing. Thus the Vimalakīrtinirdeśa states: "Experiencing all touches is like realizing with wisdom." Second, from "Sudhana said..." onward, declaring what he attained himself, revealing that after attaining it he gave rise to speech.

57.5

Fourth, humbling himself and deferring to the superior. In humbling himself, mentioning the inexhaustible wheel has two meanings: 1. the wheel of wisdom crushes delusion, illuminating its source which cannot be exhausted; 2. the wisdom-function contrary to ordinary ways functions throughout the dharmadhātu without end. Turning unceasingly in perfection, it is therefore called a wheel. Deferring to the superior can be understood.

57.6

Fifth, directing to the subsequent friend. Siṃhavijṛmbhita is the residence of King Siṃhadhvaja, representing shaking, illuminating, upholding the world, and being autonomous and fearless. As for the maiden Maitrāyaṇī, she knows the faculties of sentient beings and causes them to be subdued, taking benevolence as her practice. When compassion arises from wisdom, one can abide in the world without defilement; this is called a maiden, because she trains in the Tathāgata's ten kinds of wisdom (the text below corresponds to the sixty-fifth fascicle of the sūtra).

57.7

Tenth, the maiden Maitrāyaṇī corresponds to the Station of Abhiṣeka; the six textual sections are the same as before. First, seeking to proceed in accordance with the teaching, which has two parts: first, cultivating and entering the preceding teaching. In this, the first two lines reiterate the friend and the arising of understanding; the next two lines contemplate the vehicle and reflect upon the Buddha. Next, from "Contemplating phenomena..." onward, wisdom realizes the ultimate limit: the first line is the wisdom that contemplates, from "Manifesting determinately..." onward is the ultimate reach of what is realized, and later, from "Toward all Buddhas..." onward, is autonomy free from hindrances; second, from "Gradually..." onward, seeking to proceed to the subsequent friend. In this, first is arriving at the place; next is hearing her name, with five hundred as her attendants, because at the completion of a stage, it comprehensively gathers the mutually interpenetrating dharmas of the fifty dharma-gates of the five stations, bringing them into congruence.

57.8

Second, from "Sudhana, having heard..." onward, seeing, paying respects, and inquiring, which also has three parts: within seeing, first clarifying seeing from afar, representing attaining the gate without yet realizing it; later, from "Sudhana, having entered..." onward, witnessing the environment and the beings directly, and so forth. Second, paying respects, and third, inquiring, can both be understood.

57.9

Third, from "At that time, the maiden Maitrāyaṇī..." onward, directly revealing the dharmadhātu, which has two parts: 1. causing him to observe and directly realize, seeing the beings within the environment, and finding non-obstruction between small and large or thoughts and eons, and so forth. This concludes the ten stations, hence it is revealed in terms of retribution. 2. From "At that time, Sudhana..." onward, elucidating with words. In this, there are two parts: first, revealing the name and cause of the Dharma, and second, clarifying the superior function of the Dharma. Within the first, first Sudhana silently requests, and second, the maiden replies in words. In the reply, first she indicates the name. It is named the Universal Adornment of Prajñā for two reasons: 1. Because prajñā illuminates all phenomena, there are beings within the environment, and there are many within the one, so the environment obtained leaves nothing unmanifested. The Prajñā[pāramitā-sūtras] state: "Understanding form is prajñā; all phenomena converge upon form"—this is that meaning. 2. Because the prajñā that realizes is already adorned with all perfections, what is realized and accomplished is also inexhaustibly adorned. Next below, revealing the cause, she says that those Tathāgatas each caused me to enter this through distinct gates—this is that meaning. Comprehensively gathering the distinctions of thirty-six Gaṅgā-sands and returning them to the universal gate, one adornment is all adornments, hence it is called "Universal Adornment." The thirty-six Gaṅgā-sands means that since the station is completed, each of the six perfections possesses six, making thirty-six. They all come from the Gaṅgā-sand innate virtues of original enlightenment, hence she says they were sought and attained from the Buddhas. Second, from "Sudhana said..." onward, revealing the superior function of the Dharma, first asking and then answering. In the answer, first generally, and second, from "namely..." onward, specifically. In the general section, first she clarifies cultivation, matching realization, and congruence; second, from "Attaining the universal gate..." onward, generally clarifies that the dhāraṇī of functional activity obtained takes wisdom as its essence. Because she attained the Universal Adornment of Prajñā, she can retain all phenomena; one retention is all retention, hence it is called the "universal gate." Because it perfectly integrates the ten stations, it is also equivalent to the immeasurable hundreds of thousands of asaṃkhyeyas of dhāraṇī-gates obtained in the ten bhūmis. Moreover, that is general while this is specific; it merely mentions one dhāraṇī, leaving the remaining samādhis and the like unmentioned for brevity. Second, in the specific demonstration there are one hundred and eighteen gates, briefly divided into ten positions: the first eight are dhāraṇīs generally knowing the noumenon and phenomena of environment and beings; second, the nine gates from "merit" onward clarify dhāraṇīs of vows and practices; third, the nine gates from "karma" onward clarify dhāraṇīs of karma; fourth, the six gates from "samādhi" onward clarify dhāraṇīs of the essence and function of correct contemplation; fifth, the five gates from "ocean of mind" onward clarify defiled and pure minds; sixth, the ten gates from "knowing sentient beings" onward clarify knowing those who are transformed; seventh, the seventeen gates from "seeing the ten directions everywhere" onward clarify knowing those who transform; eighth, the seventeen gates from "the formation of worlds" onward clarify dhāraṇīs of autonomous knowledge of oceans of lands—in which "the turning of worlds" is rendered in the Jin translation as "revolving worlds"; ninth, the twenty-five gates from "seeing all Buddhas" onward clarify dhāraṇīs of autonomous knowledge of oceans of Buddhas; tenth, the twelve gates from "bodhicitta" onward clarify dhāraṇīs of the causes and fruits of bodhi. The purity of one's own mind is itself naturally pure bodhi; it comprehensively gathers all gates, which do not go beyond this.

57.10

Fourth, humbling herself and deferring to the superior, can be understood.

57.11

Fifth, pointing out the next spiritual friend. As for the land being named Three Eyes (Trinetra): giving is the foremost of practices, and it also opens and guides oneself and others, like eyes guiding the other faculties; thus it is named 'eyes'. Giving of material goods without attachment accomplishes the wisdom eye; giving of fearlessness accomplishes the eye of benevolence; giving of Dharma opens the Dharma eye; hence it is again called 'three'. Utilizing the aforementioned three eyes, nothing seen is not wholesome. Furthermore, the practice of giving is inwardly accomplished and superior rewards are outwardly manifested, so that all who see it are wholesome; because this practice transcends the [ten] abodes, it is expressed by 'leaving home'. Moreover, its practice fundamentally causes beings to attain emancipation. The explanation of the ten abodes above is concluded.

57.12

Major section three: From Sugata (Shanxian) downwards, there are ten spiritual friends, correlated with the stations of the ten practices, one person for each station. First, the monk Sugata, correlated with the Practice of Joy (pramudita-caryā); his text also possesses six parts. First, proceeding to seek in accordance with instruction, which also has two parts: First, reflecting on the teachings of the previous spiritual friend has thirteen phrases. The first is general, and the rest are specific. The specific are divided into three: The first two discuss depth regarding bodhisattvas: first, the dharmadhātu realized, because it is genuine right in phenomena; second, the wisdom of entering the bodhisattva stages, because it corresponds solely to realization. Next, there are seven phrases discerning depth regarding sentient beings: first, because the classes of retribution are difficult to know; second, because false discrimination is the cause, which is itself devoid of intrinsic nature; third, because the actions of the defiled portion are known only to buddhas; fourth, because the consciousness of fruition (vipākavijñāna) brought about—whether as seeds or as actual manifestations—ever turns like a torrent and cannot be known; fifth, because the reflected images that are transformed, whether internal or external, are conditions devoid of intrinsic nature; sixth, because names have no efficacy to grasp actual entities, yet they do not lose the entities named; seventh, because characters and spoken words are all liberated. The last three phrases jointly discern the preceding text: first, because both the defiled and pure portions adorn the dharmadhātu without any adornment; second, because the actions of the above two portions are not mutually aware; third, because their respective adorning of the pure and defiled worldly fruits of retribution is without failure, being identical to the true. In summary, both of the above two portions are because of the universal adornment of the prajñāpāramitā; hence he contemplates them. Second, proceeding to seek the next spiritual friend. Seeking everywhere in marketplaces and other locales manifests that one cultivates in accordance with conditions, being absent nowhere.

57.13

Second, from 'Seeing him in the forest' downwards, seeing, paying homage, and inquiring: first seeing, next paying homage, and then inquiring. In seeing, there are three: First, seeing the superior marks of his body. Seeing him in the forest is because it is the beginning of practice. Possessing marks identical to a buddha's is because cultivating in accord with what was taught conforms to the fruit of buddhahood. Therein, the seven places being flat and full refers to the two hands, two feet, two shoulders, and the neck. Saying that his body is extraordinarily wondrous like a Śuddhāvāsa deva: according to the Jin translation of the sūtra, this is the mark of a lion-like upper body. Being upright and straight above and below like a nyagrodha tree: according to the Jin translation of the sūtra, it says that his body is round and full like a nyagrodha tree; thus this is only a single mark. Saying 'all the marks and secondary characteristics': since only fourteen were listed above, this generally concludes them. Eyes that do not blink and a round halo of one fathom are another two marks; altogether sixteen are listed, and the rest will be explained at Gopā's section. Second, from 'Wisdom' downwards explains the marks of his mind. That is, the joint operation of śamatha and vipaśyanā: if calm is excessive, one sinks; if wisdom is excessive, one becomes excited; neither sinking nor excited, then right absorption appears before one; neither wise nor foolish, then one mutually accords with the middle way. Stirring a thought of calm and insight both become movement and change; double negation and further dismissal have not yet departed from conceptual proliferation; although śamatha and vipaśyanā operate jointly, having no mind in quiescence and illumination means that everything is quelled. To tread the path walked by the Tathāgata, wherever one treads is itself a Dharma door. Third, from 'Immeasurable' downwards explains his attendants; it is not without symbolic meaning for the Dharma, but fearing prolixity I do not explain it. Homage and inquiry can be understood.

57.14

Third, from 'Sugata answered' downwards directly shows the dharmadhātu, which has two parts: first, showing the attainment of Dharma depending on conditions; later, from 'Furthermore, good man' downwards, revealing the functional activity of the Dharma. Now the first is divided into three: First, a general introduction: because he has just entered the station of practice, he is called young; having first departed from the home of the ten abodes is called leaving home. Furthermore, immediately stating 'this life of mine' has, briefly, two meanings: first, because a single thought and kalpas are perfectly interpenetrating, as explained at the section on Bhīṣmottaranirghoṣa; second, to reveal that this is the life of entering understanding and practice, not the life of hearing and seeing. Making offerings to thirty-eight Ganges sands [of buddhas] is because he has surpassed the previous station. Next, from 'Or there were' downwards explains the periods of time cultivated. Later, from 'Hearing' downwards shows the accomplished benefits. Therein, first he personally cultivated aspiration, wisdom, and practice; next he saw the fruit and its functions; later he knew the causes cultivated by the buddhas. Second, in revealing the functional activity of the Dharma, there are twelve phrases, each first discerning the functional activity and later stating its cause. Yet they do not go beyond aspiration, wisdom, and practice; contemplate them according to the text. Stating generally 'in a single thought' is because he has attained wisdom free of dependence and thought, so that no phenomenon fails to manifest.

57.15

Fourth, in humbling himself and deferring to the superior, he humbles himself and concludes what came before. Being named the Lamp of Accordance is because, using true wisdom devoid of thought, it accords with Dharma and accords with faculties, failing to illuminate nothing. Later, in deferring to the superior from 'Like all' downwards, the first phrase is general and also specifically reveals the superiority of their lineage. Above, it only said that a lamp's illumination is not necessarily constant; therefore he now defers, explaining that the diamond lamp of wisdom personally realizes tathatā as genuine truth, and once born it constantly illuminates, unlike the life of understanding and practice. Second, the lifespan of retribution is superior: because what is realized is permanent, that is the meaning of 'diamond'. Third, internal wisdom is superior: like being unextinguished and undestroyed in what is realized, that is the meaning of 'lamp'. Fourth, the physical substance of retribution is superior: the dharmatā constitutes the body, and its marks do not alter, which is also the meaning of 'diamond'. Fifth, from 'Manifesting in' downwards explains that functional activity is superior: this corresponds to the meaning of 'accordance' above; because it is the function identical to essence, none can be destroyed. The rest can all be understood. Pointing out the next spiritual friend will be explained in the following text.

57.16

Second, Muktaka (Zizhu), correlated with the Practice of Benefiting (hitacaryā). First, proceeding to seek in accordance with instruction. The country being named Renowned (Nāmaprasiddha) is because he can maintain pure precepts and manifest the fruits in the present world. Being on a river islet is because, if one maintains pure precepts, one is not carried away and drowned by the river of craving in saṃsāra, and also because the river of immeasurable blessings constantly flows into it. The youth Muktaka: because his three karmas have no error and his six sense faculties are free from faults, he attains sovereignty; thus precepts are the master. Because precepts are pure and undefiled, he is called a youth.

57.17

Second, from 'At that time, Sudhana' downwards, seeing, paying homage, and inquiring: seeing him gathering sand is because the virtues of Ganges sands are accumulated through precepts.

57.18

Third, from 'Muktaka said' downwards directly shows the dharmadhātu. Therein are two parts: first, presenting the name and essence of the Dharma door; second, from 'Good man, because I' downwards, explaining its functional activity. Now for the first: what he studied under Mañjuśrī is because having wisdom enables one to protect the precepts. Writing expresses that the prohibitions and practices are clearly defined. Numbers symbolize the four grave prohibitions, the ten grave prohibitions, and even the three thousand deportments and eighty thousand subtle conducts. Calculating symbolizes how much fruit is brought about by each individual cause. Seals symbolize that upholding or violating, wholesome and unwholesome, definitively bring about fruits. 'And so forth' includes the other medical treatises, completing the five sciences. The above explains what was studied; the below discerns what was realized. Arts, crafts, and supernatural powers are all produced by wisdom, and also symbolize that cultivating precepts gives rise to concentration and wisdom. Second, explaining the functional activity has three parts: first, a general explanation; next, from 'Also able to heal' downwards, miscellaneous discernment of various sciences; third, from 'Good man' downwards, extensively revealing knowledge of calculation. Therein, first he discerns the numbers that can calculate; later, from 'Good man, by this I' downwards, he calculates what is calculated by them. The remaining three sections can be understood.

57.19

Third, the upāsikā Samantagambhīraśrīvallā (Juzu), correlated with the Practice of Non-Opposition (akrodhana-caryā). The city being named Ocean Dwelling (Samudraniketā) is because she dwells near the ocean; and because dwelling peacefully in patience contains everything like the ocean. The spiritual friend being named Endowed (Juzu) is because within a single vessel nothing is lacking, and the vessel of patience universally accommodates all virtues. Because patience is gentle, it is correlated with a woman. In the text, first proceeding to seek in accordance with instruction can be understood.

57.20

Second, from 'Sudhana, having heard' downwards, seeing, paying homage, and inquiring. In first seeing, there are four: 1. Seeing the external environment of retribution. 2. Seeing the personal retribution of the spiritual friend. Her being upright and pleasing is the retribution of patience. The plain robes and so forth are the floral adornment of patience. 3. From 'In her residence' downwards, seeing the internal environment of retribution. 4. From 'Furthermore, there were' downwards explains that her retinue's myriad practices all accord with patience. Second, homage, and third, inquiry, can both be understood.

57.21

Third, from 'She then' downwards directly shows the dharmadhātu. Therein are two parts: first, presenting the name and essence of the Dharma door. Things issuing from the vessel and bringing forth blessings endlessly is because they are summoned by blessings that accord with the dharmadhātu. Later, from 'Able within such' downwards discerns the functional activity, which has three parts: first, directly revealing the functional activity; next, causing him to see shared benefits; third, making him witness it with his own eyes. In the former, there are three: first, benefiting sentient beings; next, benefiting the two vehicles; later, benefiting bodhisattvas. Now the first also has three: First, a general explanation: because it is a utensil that accords with nature, a single small vessel merges identically with the dharmadhātu; through endless dependent origination, its functions respond everywhere and its responses benefit everywhere, yet the essence of the dharmadhātu neither increases nor decreases. It also symbolizes that patience must be humble, hence a small Dharma patience. Being identical to the single taste of reality is 'one'. Emptiness within and provisional reality without constitutes a 'vessel'. Patience can contain with nothing outside; hence in accord with what issues forth, it is inexhaustible. Next, from 'Bringing forth' downwards specifically explains the emergence of tastes. Later, from 'Like food and drink' downwards cites one to infer the rest. Second, from 'Furthermore, good man, suppose' downwards explains benefiting the two vehicles. Although the two vehicles do not establish the name of patience, it is also by tolerating the exhaustion of the principle of non-arising that they finally achieve the fruit. Third, from 'Furthermore, good man, in the eastern direction' downwards benefits bodhisattvas. In terms of phenomena, it is like receiving milk gruel. In terms of Dharma, it means eating the patience of supreme quiescence to attain bodhi; the Xiangji (Gandhavyūha) chapter in the Vimalakīrtinirdeśa is largely identical to this. Second, from 'Good man, do you see' downwards causes him to see shared benefits. Third, from 'Just wait' downwards makes him witness it with his own eyes. And the subsequent three sections can all be understood from the text.

57.22

Fourth, the householder Vidvān (Mingzhi), correlated with the Practice of Indomitability (asambhinnacaryā). In first proceeding to seek in accordance with instruction: first, cultivating according to the preceding; later, from 'Gradually' downwards, proceeding to seek the next spiritual friend. The city being named Great Prosperity (Mahāsaṃbhava) is because of giving rise to great diligence. The spiritual friend being named Clear Wisdom (Mingzhi) is because the feet of diligence must rely on the eyes of wisdom for guidance.

57.23

Second, from 'At that time, Sudhana' downwards, seeing, paying homage, and inquiring: first seeing him at the crossroads of the marketplace symbolizes that dwelling in clamor he is indomitable and penetrates everywhere. Homage and inquiry can be understood.

57.24

Third, from 'The elder addressed' downwards, praising and conferring the Dharma, which has three parts: First, praising the superior capacity of generating the [bodhi] resolve. Second, from 'Good man, do you see' downwards shows the retinue of those who generated the resolve whom he transformed. Being born into the family of the Tathāgata is identical to being born in the fourth abode. Third, from 'Good man, I have attained' downwards directly shows the dharmadhātu. Therein are two parts: First, presenting the name: material goods and Dharma are inexhaustible, stored in space, and bestowed at will; hence it is named the Treasury of Blessings and Virtues Produced at Will. It also symbolizes seeing emptiness, wherein nothing is lacking. Later, from 'Whenever there are' downwards reveals the functional activity. Therein are two parts: 1. A brief presentation; 2. From 'Good man, just wait' downwards, adducing an event for immediate verification. Therein, first seeing the gathering of the assembly; later, from 'At that time, the householder' downwards, extensively giving material goods and Dharma, first giving wealth, and later, from 'And then' downwards, giving Dharma. In giving a single meal, he causes them to accomplish eight practices: the first two pertain to giving, and the remaining six pertain to eating. Eating has five fruits: first, attaining similarity to all dharmas, which is the life of wisdom; second, attaining joy, which is constant peace and happiness; third, possessing the marks and characteristics, which is constant color; fourth and sixth are constant strength; fifth is constant eloquence. Speaking of the mark of supreme taste is because there is a fountain of ambrosia in his teeth. The rest can be inferred and contemplated.

57.25

Fourth, from 'At that time, the householder' downwards, humbling himself and deferring to the superior, can be understood.

57.26

Fifth, from 'Good man' downwards points out the next spiritual friend. The city being named Lion Palace (Siṃhapota) is because dhyāna is without confusion; like residing in that deep palace, what one speaks is definitive and its functioning is fearless; hence it is taken as the name. The spiritual friend being named Dharmacūḍāmaṇi (Fabaoji): gathering all distractions, it resides at the crown of the mind. Meditative concentration contains clear wisdom, to which the name of jewel is added; using a metaphor to reveal the Dharma, he is named Dharmacūḍāmaṇi (from here on is fascicle sixty-six).

57.27

Fifth, Dharmacūḍāmaṇi, correlated with the Practice Free from Delusion and Confusion (amūḍhacaryā). Among the six [parts], the first text can be understood.

57.28

Second, from "Seeing this elder" onward: seeing, paying reverence, and inquiring. That he sees him in the marketplace signifies that while abiding in noise he forgets mind; in the midst of confusion he is constantly in concentration.

57.29

Third, from "At that time, the elder..." onward: bestowing his own dharmadhātu. Therein are four parts: First, taking him by the hand and leading him forward: this is the expedient means of transmitting the Dharma, showing that the preparatory wisdom returns to true realization. Second, from "Doing this..." onward: showing where he dwells; this is the direct transmission of the dharmadhātu. Third, from "At that time, Sudhana saw..." onward: the direct realization of the dharmadhātu. Fourth, from "At that time, Sudhana, seeing this..." onward: question and answer on causes and conditions; this is the subsequent wisdom. The first two can be known. In the third, there are two parts: first the general, and then from "After Sudhana entered..." onward, the specific. Now, the first: as for the ten tiers and eight gates, it is shaped like an octagonal pagoda; each tier and gate has three meanings, which are explained in the specific breakdown of the tiers. As for the three meanings of the gates: First, comprehensively in terms of the path practiced: it takes the eightfold noble [path] as the gates, because the eightfold noble [path] universally enters into all stations. Second, in terms of the path upon which one relies: it takes the eight consciousnesses as the gates, because one enters right absorption within the eye faculty. If the faculties are able to enter, the objects can then be known. Third, in terms of revealing the noumenon through the teaching: this is entering Dharma via the four propositions. There are four for the teaching and four for the noumenon, hence there are eight gates. That is to say, if one misses the meaning, both existence and emptiness are wiped out, thereby becoming the four slanders; if one catches the meaning and penetrates through, they are all called gates. Seeking through the teaching and attaining understanding is the four gates of the teaching; attaining understanding in the noumenon is the four gates of the noumenon. In the specific section, as for the three [interpretations of the] ten tiers: First, they represent the ten stages. The first gives food, showing the practice of giving (dāna) on the first stage. On the second stage, keeping precepts, taking shame and remorse as garments. On the third stage, the practice of forbearance, taken as adornments. On the fourth stage, the factors of the path (bodhipakṣika-dharma) as the inner retinue, where diligence (vīrya) is to be treasured. For the fifth stage, the text is evident. On the sixth stage, prajñā appears before him. Within the text there are three parts: First, the general. Next, from "Namely..." onward, it specifically reveals fifteen gates: 1. Illuminating the essence is identical with quiescence, leaving nothing unencompassed; 2. The illumination that is identical with quiescence leaves no capacity unexamined; 3. External conditions do not deflect it; 4. Internal illumination seeks nothing; 5. The realms of defilement are not demolished [by it, yet]; 6. It universally demolishes all defilements; 7. Containing supreme virtues, it is extremely deep; 8. Universally seeing the dharmadhātu, it is unobstructed; 9. The one is identical with the inexhaustible; 10. Skillful transformations are boundless; 11. Internally realizing the mundane realm; 12. Externally expounding supreme eloquence; 13. Adaptively following the desires of beings; 14. Intertwining of phenomena and noumenon; 15. Observing conditions and bestowing the Dharma. Later, from "Speaking such..." onward, it summarizes. The seventh stage has extraordinary practices, knowing various teachings and doctrines, hence it says he attains the forbearance of being like an echo (ghoṣānuga-dharma-kṣānti). Within the eighth tier are contained two stations: first, the effortless spiritual powers of the eighth stage, sovereignty over the three kinds of worlds; second, the dharmabhāṇaka of the ninth stage, able to expound with a single voice. The ninth tier also has two stations: both the tenth stage and virtual enlightenment (samyak-saṃbodhi/samanvabodha) can count as [the stage of] being bound to a single lifetime. The tenth tier is the Tathāgata stage. Second, they represent the ten practices, because the ten practices are identical with the ten pāramitās. The first seven are clear in the text; the eighth is because of spiritual powers and so on accomplished through great vows; the ninth is because the power of being bound to a single lifetime is supreme; the tenth is because only upon reaching the Tathāgata's wisdom is it perfected. This means that this very station itself encompasses the other stations; since earlier it encompassed the ten stages, it thereby encompasses the subsequent stations. In this way, the ten tiers doubly represent two meanings, just as when Maitrāyaṇī had only just completely encompassed the ten stations within her own station, she spoke of attaining Buddhahood. The former was subsumed with reference to the sixth station; this is subsumed with reference to the fifth station. The former was subsumed in terms of the direct retribution (the person); this is subsumed in terms of the dependent retribution (the environment)—both show that these stations surpass the preceding ones. Third, comprehensively it does not represent stations; rather, this bodhisattva, adapting his practice to capacities, manifests and dwells in an exquisite recompense that progressively increases in excellence. Ten represents inexhaustibility: the first four bestow material things, progressively more difficult later on; the next two assemble the gift of Dharma, shallower before and deeper later; the next two attain the Dharma, narrow at first and broad later; the last two manifest supreme virtues, cause first and effect later. Comprehensively combining the three meanings above—the Dharmas of cause and effect, practices, stations, and so forth—forms the elder's residence. In the fourth, the question and answer on causes and conditions, first is the question and then the answer. The dedication (pariṇāmanā) to three places means that departing from poverty brings about the retribution of the first four tiers. The second and third results are the subsequent six stories. An insignificant cause of one to nine yields a supreme retribution through the power of vows. Furthermore, it represents the myriad practices blending and harmonizing, initiated and directed toward the Buddha; then following any single practice, none is not complete. What fruit could fail to be attained? Fourth, from "Good man" onward: humbling himself and praising the superior. In humbling himself, saying "the bodhisattvas...", the worldly treasures and the Triratna are amassed within the ten stories, hence it is called a "treasure repository." Constantly used without exhaustion, this is immeasurable merit. In praising the superior later, he manifests the excellence in terms of the Dharma itself. That the treasure repository of merits is entirely inconceivable is the general sentence. From "Entering into non-discrimination..." onward, it explains specifically. Because through non-discrimination one is endowed with all Dharmas, it is inconceivable. The latter two can be known.

57.30

Sixth, the elder Samantanetra, lodges in the practice of good manifestation (kuśalaprabhāvanā). The country is named Vine Root (Kaṇṭhaka/Rattamāla): vines take root deep in the earth, and above sprout flowers and shoots. This represents that the prajñā of the practice of good manifestation realizes deeply and can produce subsequent [wisdom], and subsequent wisdom shifts in accordance with beings; hence an analogy is drawn from vines. The city is named Samantamukha (Universal Gate), because the prajñā of the true mark leaves nothing unpenetrated. The elder is named Samantanetra (Universal Eye), because contemplative prajñā leaves nothing unseen. In the first part, proceeding and seeking in accordance with the teaching: in saying "deeply entering the immeasurable knowledge and vision of all Buddhas," "immeasurable" has two meanings: first, being numerous, which is the realm of expedient wisdom; second, being without measure, which is the realm of real wisdom. Because the realm is immeasurable, wisdom is also immeasurable. "Knowledge and vision" also has two meanings: first, distinct, meaning knowledge is jñāna and vision is prajñā, which are the wisdom and discernment that illuminate the two realms; second, shared, meaning that the two words "knowledge" and "vision" are both that which the Tathāgata can realize, because he knows their meaning as it truly is—namely, unobstructed wisdom. If so, why bother to repeat the words? To distinguish it from inferential knowledge, he says "vision." To distinguish it from the vision of the fleshy eye, he says "knowledge." This is like Vasubandhu's commentary on the Prajñāpāramitā Sūtra explaining "completely knowing, completely seeing." "Entering" means realizing and reaching. The remaining lines are easy to understand.

57.31

Second, from "Only after that did he attain..." onward, within seeing, paying reverence, and inquiring: first he sees the dependent and direct [retributions]. Surrounded all around by hundreds of thousands of villages represents retinue-prajñā. The ramparts and battlements being lofty and steep represents prajñā warding off faults, being high and unsurpassed. Five planks make a du (wall-section), and five du make a zhi (rampart-unit). Die means parapets. The thoroughfares being wide and level represents that prajñā is that which all Buddhas constantly tread, not an expedient path, and hence is vast and shoreless.

57.32

Third, from "The elder told..." onward: praising and bestowing the Dharma. First he praises, and then from "Good man" onward he bestows his own dharmadhātu. Therein are two parts: first, being able to cure illnesses, which is transforming sentient beings below; later, from "Good man, I also..." onward, explaining the ability to blend incense to offer to all Buddhas above. Now, the first has two parts: first curing physical illness, and then curing mental illness. The former also has two: first, curing with nothing he cannot treat; second, from "Good man, in the ten directions..." onward, those who come are all cured, additionally receiving bodily pleasure. Second, from "Thereafter, blending it..." onward: curing mental illness, which also has two: first, explaining the eradication of defilements, the meaning of which applies to both the Hīnayāna and Mahāyāna; later, from "Desiring to cause them to..." onward: causing them to accomplish benefits, which is exclusively Mahāyāna. There are sixteen lines: The first five generally reveal the practices and vows of the great mind. The next ten specifically explain the causes of the ten pāramitās inducing the fruits of the ten bodies: because giving fulfills the minds of others, the marks and signs delight beings; because precepts universally stop evil, the pure body reaches everywhere; because forbearance incorporates forbearance of noumenon, it is inconceivable; because vigor spurs myriad practices, it is invincible; because dhyāna is exclusively one mind, it is peerless; because prajñā illuminates noumenon, it manifests the dharmakāya; because expedient means reveal functions, the form body can be seen; because vows exhaust the limits of the future, it abides for inexhaustible kalpas; because power cannot be shaken, it completely surpasses all; because wisdom exhausts phenomenal dharmas, it forms bodies in accordance with beings. The last single line generally states that being separated from all evils, it is ultimately pure and wondrous. Second, the practice of offering to the Buddhas above has two parts: first, knowing the essence of the incense. Xintu is the Sindhu River. Boluo is the shore (pāra), namely the incense from the bank of that river. Alunobadi: this translates as "extreme red color." Wuluojia is the name of a serpent in the Western Regions; that serpent is venomous and coils around this sandalwood tree. "Harmoniously blending" means that precepts, concentration, wisdom, and so forth are interfused without obstruction. Next, raising offerings and initiating vows; finally, being able to accomplish great offerings. The text and the points are all clear.

57.33

Fourth, in humbling himself and praising the superior: in humbling himself as knowing only one [teaching], it means that with body and mind's illnesses cured, the happiness of the two realms is accomplished, so all rejoice; by universally making offerings with incense, one attains the ten bodies of the Buddha, so what Buddha would one not see? The rest can all be understood.

57.34

Seventh, King Anivartitasaṃkalpa (Inappeasable / Jayatīrtha / Anala), lodges in the practice of non-attachment (asaṅga-caryā). In the first part, proceeding and seeking in accordance with the teaching: first, reflecting on the teaching to achieve benefit; later, from "gradually" onward, proceeding to seek the next friend. Having entered his country, he must hear about its governance. The word tuoluo (tāla/tāra) translates here as "bright and pure." A banner (dhvaja) means to establish, representing that the practice of non-attachment relies on the purity of prajñā, brightly establishing supreme practices. The king is named Inappeasable (Anala/Anivartita) because with illusion-like expedient means he transforms without any attachment, and therefore has no mind of fatigue or weariness.

57.35

Second, from "Seeing from afar..." onward, within seeing, paying reverence, and inquiring: first, seeing has four aspects: 1. Seeing the supreme dependent and direct [retributions]; 2. From "Before and behind him there were..." onward: seeing his wrathful conversion [through punishment]; 3. From "After Sudhana saw this..." onward: failing to understand and giving rise to doubts; 4. From "When he had this thought..." onward: celestial devas in the sky enlightening him. Therein are two parts: first, causing him to remember that the previous teaching was true, so that he does not give rise to doubt; later, from "Good man, the skillful expedients of the bodhisattva..." onward, explaining that the subsequent practice is profound and mysterious, causing him to enter with faith. Now, although Sudhana constantly remembered the teachings, he gave rise to doubt because wrathful practice is difficult to comprehend. Greedy attachment benefits this world, so he did not doubt Vasumitrā; wrath and delusion visibly bring harm, which is why he gave rise to doubt and wonder with both Jayoṣmāyatana and this king. The phrase "profound and mysterious" means penetrating non-paths. In the Liang [translation of the] Mahāyānasaṃgraha's [chapter on] the study of morality, it explains that a bodhisattva's inverse practices such as killing produce immeasurable merit and attain unsurpassable bodhi. It requires a great bodhisattva to be capable of this matter. There are two kinds of this: 1. Real practice; 2. Transformation. Real practice: knowing fully that the other person will definitely commit uninterrupted (ānantarya) karma and there is no other expedient means to cause them to abandon this evil, one can only terminate their life to prevent them from doing it. Moreover, one knows that if this person relinquishes their life, they will definitely be born in a good realm. Furthermore, the bodhisattva thinks to himself: "After I carry out the killing, I will definitely fall into hell to endure suffering on their behalf. Although they presently endure slight suffering, they will definitely attain a blissful fruit." The Precepts Chapter of the Bodhisattvabhūmi in the Yogācārabhūmi also speaks in the same way. What is called "transformation" refers to this present text, as the king himself explains below. Second, from "At that time, Sudhana..." onward, paying reverence and inquiring, can be understood.

57.36

Third, from "At that time, Anala..." onward: bestowing his own dharmadhātu. Therein are two parts: first, the expedient means of bestowing the Dharma. Holding his hand and sitting together shows a demeanor of non-differentiation (immediate closeness), representing the gathering of his preparatory [practices] to direct him toward reality. Second, from "Telling him..." onward: directly pointing out the dharmadhātu to cause him to realize correspondence. Therein are four parts: 1. Citing the result to cause him to enter. 2. From "At that time King Anala told Sudhana..." onward: using the real to reveal the expedient. 3. From "Good man, I have attained..." onward: showing what he has attained. Therein, first naming it "like an illusion" means realizing that birth is like an illusion, and hence using illusion to transform illusion; next, from "In this country of mine..." onward: explaining the function and activity of the Dharma gate; later, from "I, with such..." onward: explaining the supreme benefit of the Dharma gate. 4. From "Good man, in my bodily, verbal..." onward: directly manifesting the true virtue and the depth of his compassionate concern. However, because all stations up to the seventh are expedient means, Xiushe, Avalokiteśvara, and Kaifu-shuhua (Utpalabhūti) mostly take compassion as their focus.

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大方廣佛華嚴經疏 — Classical Chinese