大方廣佛華嚴經疏 58

English (machine translation) 58

Language: English

58.1

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

58.2

Chapter on Entering the Dharmadhātu (Entering the Sixty-Eighth Fascicle of the Sūtra)

From here below, the fifth major section contains ten good friends, lodging in the stations of the ten stages, and is thus divided into ten sections. First is the night spirit Vāsantī, lodging the stage of joy (pramuditā-bhūmi). The city is named Kapilavastu, which here is translated as "Yellow-Colored," because in the past the yellow-headed rishi relied on this place. Yellow is the central color, symbolizing accord with the middle way. Furthermore, this is the city where the Buddha was born, symbolizing being born into the Buddha's family in the first stage. Vāsan here is translated as "spring." Tī here is translated as "governing," because in springtime she governs sprouts and crops. This reveals that upon first entering the stage, one can generate and grow the myriad practices and protect sentient beings. As for frequently seeing night spirits above the stages: the wisdom of realization is profound and subtle, and the variegated marks shatter darkness. The nine devatās below, according to Sanskrit manuscripts, are all goddesses. That Gopā is also female is because realization on the stages is identical-essence kindness and compassion, in the form of a woman. In the first part, proceeding to seek in accordance with the teaching: first he cultivates and realizes based on the previous, and then from "gradually" downward, he proceeds to seek the subsequent friend. In this, he first reaches the time and place. Entering from the eastern gate: this is the beginning of illumination, revealing the beginning of entering realization. Seeing the sun set: because she is a night spirit, it symbolizes that the sun of discriminative views has already vanished. Afterwards, from "with thoughts in mind" downward, he generates a thirsty and longing mind.

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Second, from "while he was making this thought" downward, explains seeing, paying homage, and inquiring. In this there are two parts: first, seeing the friend's dependent and proper [rewards]. Seeing her in space: the city symbolizes the path of teaching, and space symbolizes the path of realization; penetrating both the principle and the expounding, like the sun dwelling in space. Wearing vermilion robes: the wisdom of realization is distinct and bright. The constellations of the Dharma gates do not depart from a single body, just as the functioning of emanations from the essence does not depart from the nature of a single pore. Second, from "the youth Sudhana, having seen and heard" downward, is offering homage and inquiring.

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Third, from 'At that time, that night goddess' downward, praising and conferring the Dharma, which has two parts: first, the praising, and second, from 'Good man, I have attained' downward, conferring her own dharmadhātu. In this, there are three: 1. Indicating its name and essence; 2. Revealing its karmic functions; 3. The length of time since attaining the Dharma. Now for the first: 'the darkness of delusion of all sentient beings' refers to the two delusions that are broken. 'The light of Dharma' is precisely the wisdom of the two non-selves that can break them. Moreover, breaking the darkness of sentient beings is compassion, while the light of Dharma is wisdom; thus, compassion and wisdom are both complete. Second, from 'Toward those of wicked intellect' downward, explaining its karmic functions, which has two parts: first prose, and then verses. In the former, there are two parts: first, arousing the mind to rescue beings; second, from 'In the darkness of night' downward, directly explaining rescuing and gathering them in response to conditions. Within this are ten doors: the first one explains generally, and from 'For maritime perils' downward, it reveals individually. Now for the first, there are four kinds: 1. The night, etc., as the time of rescue; 2. The ocean, etc., as the place of rescue; 3. Suffering robbery, etc., as the object of rescue; 4. The various skillful means as the agent of rescue. In the latter nine doors that reveal them individually, each passage has two parts: first, rescuing them from worldly suffering to let them obtain worldly joy; second, by means of great vows of pariṇāmanā, causing them ultimately to leave suffering and obtain joy. Among the nine: 1. Rescuing sentient beings from maritime perils; 2. From 'For those on land' downward, rescuing sentient beings living on land; 3. From 'All sentient beings' downward, rescuing sentient beings who fail to obtain what they seek and those traveling dangerous mountains; 4. Rescuing sentient beings attached to their homelands; 5. Rescuing sentient beings attached to settlements; 6. Rescuing sentient beings in the darkness of night; 7. From 'These sentient beings have no wisdom' downward, rescuing sentient beings of afflictions and karmas; 8. From 'Or bound by illness' downward, rescuing sentient beings of the eight sufferings; 9. From 'Entering the thicket of views' downward, rescuing sentient beings of evil views; the texts may all be understood. Second, in the verses, there are twenty-one verses, divided into four: first, one verse on the name and essence of the Dharma door; second, four verses presenting the causes to exhort practice, namely the four immeasurables; third, ten verses revealing the fruition to cause entry, namely the six kinds of supremacy; fourth, six verses explaining the vastness of karmic function. Third, in the length of time since attaining the Dharma, she first raises two questions, and then returns two answers. In the answers, there are two parts: first, answering the time of arousing the mind; second, answering the length of time since attaining the Dharma. Now for the first, there are six: 1. Generally revealing the causes and conditions of the fundamental past events; 2. From 'At that time, east of that city' downward, explaining the initial Buddha arising in the world; 3. From 'Within the Lotus City' downward, the good friend exhorting and arousing; 4. From 'Caused the queen' downward, directly arousing the great mind; 5. From 'At that time, the queen' downward, bringing together past and present; 6. From 'Before that Buddha, I' downward, arousing the mind to accomplish benefit. Second, from 'After this kalpa had passed' downward, answering the length of time since attaining the Dharma. Within this are two parts: first, generally revealing the causes and conditions of attaining the Dharma; second, from 'No sooner had I seen the Buddha' downward, directly explaining attaining the Dharma. Within this are three: first, attaining the samādhi of skillful means, which refers to seeing all Buddhas above and transforming sentient beings below; next, from 'Because of hearing the Dharma' downward, attaining this liberation; finally, from 'Having attained this liberation' downward, extensively revealing its karmic functions.

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Fourth, her modest deferral can be understood.

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Fifth, pointing out the subsequent friend. Mentioning 'within the site of enlightenment (bodhimaṇḍa)' means that she is free from accidental infractions, because of according with noumenon. Noumenon is itself the site of enlightenment. The friend is named Pude (Universal Virtue) because in the supreme dharmadhātu, there is no virtue that is not complete. 'Pure Light' means that noble wisdom enters realization and is free from the defilement of accidental infractions. This is the pure moon mentioned earlier; hence it says 'originally from arousing the mind.'

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Sixth, from 'At that time, Sudhana' downward, cherishing her virtue, paying homage, and departing. Within this are two parts: first, praising with verses, expressing the depth of cherishing her virtue. Among these ten verses, they are divided into four: the first four praise the transcendence of her body and mind; the next three explain that her great function has no boundaries; the next two show that her benefiting of beings is not in vain; the last one concludes with her inexhaustible virtue. Second, from 'At that time, Sudhana' downward, paying homage and taking leave (this is followed by the sixty-ninth fascicle).

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Second, the night goddess Pudejingguang (Universal Virtue and Pure Light), lodging at the Stage of Freedom from Defilement (Vimalā-bhūmi). The meaning of the good friend is as explained before. The text has six parts, which can be temporarily divided into four: 1. Proceeding to seek according to instruction; 2. Seeing, revering, and consulting; 3. Praising and conferring the Dharma; 4. Cherishing virtue, paying homage, and departing. Now for the first: first, recollecting the previous Dharma, there are eleven clauses: the first clause recollects arousing the mind, and the remaining ten recollect attaining the Dharma.

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Second, from 'Prostrated' downward, seeing, revering, and consulting.

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Third, from 'The night goddess answered' downward, praising and conferring the Dharma: first praising, then conferring. In the conferring, there are two parts: first prose, and then verses. In the prose, there are three: 1. Directly conferring the Dharma door; 2. Humbly deprecating herself and deferring to the superior; 3. Pointing out the subsequent friend. In the first, there are two: first, generally answering what was asked; second, individually indicating her own Dharma. Now for the first, there are indication, inquiry, explanation, and conclusion. In the explanation, there are ten clauses: the first is general, and the rest are specific. Among the specific: the third is the light of the Dharma of wisdom, the fourth is emitting light to benefit, and the fifth is the constant light flaring up into flames; the rest can be understood. Second, from 'Good man, I have attained' downward, individually indicating her own Dharma. Within this are two: first, indicating its name and essence, meaning that according with noumenon without attachment is 'tranquil' (śamatha); the paired operation of calming and insight is 'dhyāna'; dwelling happily in the correct Dharma is 'bliss'; and boundless great function is 'universal walking.' Next, from 'Universally seeing the three periods of time' downward, extensively revealing its karmic functions, within which are four: first, explaining dhyāna that grasps reality as it is, which is identical to the Tathāgata's pure dhyāna, namely the karmic function of tranquility; next, dhyāna of dwelling happily in the present phenomena, namely the karmic function of concentration (samādhi); third, explaining dhyāna that generates merit; fourth, dhyāna of benefiting sentient beings; these two are the karmic functions of universal walking. Now for the first, in the text are indication, inquiry, and explanation. The indication takes seeing the Buddha without attachment as tranquility. The explanation says that the reason for being without attachment is fully comprehending the Tathāgata's essential nature. The text has ten negations, broadly identical to the eight negations of the Madhyamakaśāstra: not going, not coming, not arising, and not ceasing are four; 'neither real nor unreal' is not permanent; 'neither moving nor destroyed' is not annihilated; 'a single mark' is not different, and 'markless' is also not one. Second, from 'Good man, as I thus comprehended' downward, explaining the dhyāna of dwelling happily in the present phenomena: first rehearsing the preceding to introduce what follows, and then from 'Contemplating' downward, directly revealing the four dhyānas. In the first dhyāna, contemplating and observing is vitarka and vicāra, corresponding to the counteractive factor; solid adornment is still the mark of vitarka and vicāra. Next, not giving rise to all deluded thoughts and conceptualizations is the obstacle to be abandoned. However, worldly dhyāna only leaves desire and evil unwholesome states, whereas now the Ekayāna is profound and wondrous, hence it leaves all deluded thoughts. Next, great compassion rescuing and protecting all sentient beings is the benefit factor, meaning leaving one's own grief and being mindful of the grief of sentient beings, thus generating joy and bliss. Next, from 'Single-mindedly' downward is the support factor, meaning those two supports. In the second dhyāna, resting all mental actions is extinguishing thought and observation. Next, gathering all sentient beings is single-mindedness; heroic power of wisdom is inner purity without thought or observation. Next, joyful and delighted mind is joy and bliss born of concentration. Cultivating the second dhyāna means those two supports; the third and fourth dhyānas below follow this model. In the third dhyāna, first contemplating the self-nature of all sentient beings is the two factors of equanimity (upekṣā) and mindfulness (smṛti), meaning abandoning the former joy of gathering beings, while within this equanimity not losing mindfulness. Detaching from saṃsāra is the two factors of wisdom (prajñā) and bliss (sukha), meaning correctly knowing that saṃsāra cannot be rejoiced in; detaching from it, one immediately obtains the joy of true tranquility. In the fourth dhyāna, two clauses collectively possess three factors: suffering, joy, grief, and pleasure are all the distress and fever of multifaceted suffering, arbitrarily generating pleasure amidst lower suffering. Since the four feelings are all obliterated, it says 'all are capable of being stilled,' which is the purity of equanimity and mindfulness. Once suffering and pleasure are absent, this is neutral feeling. Third, from 'Increasing and fulfilling' downward, dhyāna that generates merit. Disporting in supernatural powers is the meaning of 'universal walking.' All the above are based on the Ekayāna, different from the Dharmas lodged in the third stage; hence it even says 'universally entering the dharmadhātu.' Fourth, from 'Good man, as I cultivate this' downward, explaining the dhyāna of benefiting sentient beings. There is no benefit not conferred through various skillful means, which is also the meaning of 'universal walking.' In the text are three: first, causing them to cultivate the contemplations of the four applications of mindfulness, etc.; next, from 'If there are sentient beings' downward, explaining acting as causes and conditions for the path; finally, from 'Furthermore' downward, causing them to cultivate the four right exertions.

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Second, from 'I only' downward, she humbly deprecates herself and defers to the superior.

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Third, from 'Not far from here' downward, pointing out the subsequent friend. 'Not far from here' is because both are lodged in the world. 'To the right of the site of enlightenment' is because light is emitted based on noumenon, making the principle easy and convenient. 'Observing with Joyful Eyes': because of bearing evil and regarding beings with forbearance, she is called Joyful Eyes; because of emitting the light of retaining what has been heard, it is called Observing. Afterwards, in the verses, thirteen verses are divided into three: the first ten verses versify directly conferring the Dharma door; the next two verses versify humbly deprecating herself and deferring to the superior; the last verse versifies pointing out the subsequent friend. In the first part versifying the previous ten Dharmas, the order of the text is slightly out of sequence: the first four versify the previous four Dharmas in sequence; the fifth skips to versify the seventh; the sixth versifies the sixth; the seventh turns back to versify the fifth; the eighth versifies the tenth; the ninth versifies the eighth; the tenth versifies the ninth.

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Fourth, paying homage and departing can be understood.

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Third, the night goddess Ximu Guancha Zhongsheng (Observing Sentient Beings with Joyful Eyes), lodging at the Stage of Emitting Light (Prabhākarī-bhūmi). The text has six sections. 1. Proceeding to seek according to instruction, in which are two parts: first, according to the previous friend's instruction, recollecting the friend and accomplishing benefits; next, from 'Having had this thought' downward, proceeding to seek the subsequent friend and receiving the friend's empowerment. Within this are four: 1. Wishing to proceed to the subsequent friend; 2. From 'At that time, the goddess Ximu' downward, receiving the friend's empowerment, which means empowering him to know the benefit of approaching a friend; 3. From 'At that time, the youth Sudhana hurriedly aroused' downward, the benefit accomplished by empowerment, meaning generating mindfulness based on the previous agent of empowerment. In sequence, with these ten clauses, she contrasts with the previous ten clauses. 4. From 'At that time, Sudhana' downward, directly explaining proceeding to the subsequent friend.

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Second, from 'Seeing her' downward, in seeing, revering, and consulting, it only briefly explains seeing, but already encompasses revering and requesting.

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Third, from "entered the banner of universal joy" onward, she reveals her own dharmadhātu; that is, she reveals its marks in advance, which corresponds in meaning to answering the inquiry. Here there are three parts: first, she marks the name and the essence; next, she reveals the karmic functioning; later, she explains its causes. Now, for the first part: Subduing everything completely is "great power." Suiting all capacities everywhere, it is therefore called "universal joy." Demolishing [defilements] and being elevated and prominent, it is therefore named "banner."
Second, from "upon her body" onward, she explains the karmic functioning, within which there are three parts: first, she reveals functioning that is boundless; next, from "At that time Sudhana, having seen and heard" onward, [he] perceives the functioning and attains benefit; later, from "At that time, Sudhana, having attained this" onward, he celebrates the benefit and expresses praise. In the first part, it refers to the fact that the clouds of bodies from her pores are inexhaustible. Here there are two parts: first, she sets forth the bodies that universally speak of the cultivation of practice; later, from "Furthermore, from each and every pore" onward, she sets forth the bodies that expound her original practice. In the former part there are three: first, a general introduction, which also explains the name; next, from "namely" onward, she individually reveals the ten pāramitās. Corresponding to the ten pāramitās in order, each has a further emergence to serve as a distinction. The profound purports therein should be contemplated in accordance with the principle. Later, from "just as [she] spoke of all the pāramitās of a bodhisattva" onward, by analogy this encompasses the remaining dharmas. The "various dharmas of practice" are supernormal powers, saving sentient beings, the factors of bodhi, and so forth.
Second, the bodies that expound her original practice has four parts: 1. setting forth the bodies capable of expounding; 2. from "unto all those sentient beings" onward, explaining the sounds that expound the Dharma; 3. from "with such sounds as these" onward, revealing the Dharma that is expounded; 4. from "at the time of so speaking" onward, manifesting the benefit of the exposition. The first two and the last one can be known [from the text].
Three, the Dharma expounded has two parts: first, she expounds the practice-dharmas of the ten pāramitās of her original practice; later, from "further expounded" onward, by analogy this encompasses the remaining practice-dharmas. Now, in the first, patience, bad actions belong to the body, and bad speech belongs to the mouth. In dhyāna there are six lines: 1. the name and essence; 2. supportive conditions; 3. production and cultivation; 4. attainment; 5. remedying obstructions; 6. giving rise to functioning. Although the lines in the five pāramitās below vary in number, they can be understood by analogy with this. In prajñā, the sun is interpreted in terms of destroying darkness, clouds are interpreted in terms of expounding the Dharma, and the treasury reveals containment. In expedients (upāya), the essence and nature encompass both phenomena and noumenon, and "principle and purport" refers to the underlying intent. Later, in analogously encompassing the remaining practices, it contains the four bodhisattva practices, which should be contemplated.
Second, perceiving the functioning and attaining benefit is precisely realizing and entering the dharmadhātu. Here there are three parts: first, revealing the causes and conditions of realization; next, from "then attained" onward, directly explaining realization and entry; later, from "why" onward, questioning and explaining the reason.
Third, in celebrating the benefit and expressing praise, the ten gāthās are divided into four: the first gāthā gives the causes for the present teaching; the next one gives the intention of the present teaching; the next six show that the essence and marks of the present teaching are all functionings that are identical to quiescence; the last two summarize that the present teaching is unobstructed.
Third, from "At that time Sudhana" onward, she explains the causes. Here, two questions are first raised, and two answers are subsequently fully given. Within the answers, she first answers in verse and later correlates the ancient and the present. In the former, there are ninety-one verses in total, divided into two: the first seventy-nine verses answer how long ago she generated the mind [for bodhi], and the last twelve verses answer the time and season when she attained the Dharma. In the former part there are ten repetitions. First, the Kalpa of the Quiescent Sound is precisely the time when she generated the mind; it has thirty-one verses, divided into six: the first verse generally marks [it]; second, there are eight verses revealing her original birth; third, there are ten verses explaining the original events of generating the mind; fourth, one verse directly reveals the generation of the mind; fifth, six verses explain the virtues after generating [the mind]; sixth, there are five verses on encountering further Buddhas in succession. "Not having attained the eye of wisdom" refers to not yet having attained the luminous, correct wisdom of the ten understandings. Second, in the Kalpa of Heavenly Excellence, there are four and a half verses. To conceive non-existence as existence means she had not yet understood the self-nature that is identical to mind. The number of verses in the remaining eight kalpas can be known [from the text]. Third, in the Kalpa of Brahma Radiance, "unable to clearly understand the Dharma" means not yet understanding the true and actual practice-dharmas of the ten practices. Fourth, in the Kalpa of the Moon of Merit, she had not yet attained the profound wisdom of skillful dedication (pariṇāmanā) to advance toward the ocean of the Buddha's wisdom. Fifth, in the Kalpa of Quiescent Wisdom, she had not yet attained the pure dharma of the twofold emptiness and tathatā on the stages. Sixth, in the Kalpa of Good Manifestation, she had not yet purified the obstacles of the path of cultivation. Seventh, in the Kalpa of the Assembly of the Firm King, she had not yet attained the patience of deep accord with conditioned arising on the sixth stage. Eighth, in the Kalpa of the Wondrously Superior Master, cultivating the most supreme path refers to the prajñā of the sixth stage being the superior path. Ninth, in the Kalpa of a Thousand Merits, she had not yet attained the pure patience of the non-arising [of dharmas] on the eighth stage. Tenth, in the Kalpa of Non-attachment Adornment, there are four and a half verses; that it only speaks of making offerings is because the attainment of the Dharma is explained below. Furthermore, in the preceding sequence it always says "not yet attained," whereas in each subsequent one she has already attained each preceding one; this should be contemplated. Alternatively, in the first kalpa she had already attained the first stage and had not yet attained the second, and so on up to the ninth where she had not yet attained the tenth stage, because only in the tenth kalpa did she attain fulfillment. The names of the kalpas also accord with the meanings of the stages, which should be contemplated according to the text.
Second, from "Next there was a Buddha appearing named Banner of Merit" onward, in answering the time and season of attaining the Dharma, it was precisely in the preceding Kalpa of Non-attachment that she attained this Dharma. Here there are two parts: the first four verses concern attaining the three effortless stages—namely, the great vows without reliance of the eighth stage, the dharani of the cessation-attainment of the ninth stage, and the realization of the Tathāgata's powers of the tenth stage; the last eight conclude by completing the station of Samantabhadra's practices. Here there are three parts: the first four and a half verses recapitulate the beginning of the great mind; the next two and a half verses explain the end of perfecting virtues; the last one verse summarizes completion—cause and effect are perfectly interpenetrated, and the beginning and the end are completely pervaded, so that she enters the path of Samantabhadra. Second is the concluding correlation.

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

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Fifth, directing [Sudhana] to the subsequent friend. As they are both in the stage of realization, it says, "within this assembly." Arousing vigorous practice is done to universally rescue sentient beings. With blazing wisdom and auspiciousness, she is called Wondrous Virtue (beginning the seventieth fascicle below).

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Fourth, the night-goddess Sarvajagadr रक्षा (Pujiuzhongsheng Miaode), assigned to the Stage of Blazing Wisdom (Arcismatī). The text contains only five [sections], because the second and third are combined. In the first, 'Proceeding to Seek in Accordance with the Instruction', it first practices and enters into the previous teaching, and afterwards, from 'with single-minded desire to attain' onward, it proceeds to seek the subsequent spiritual friend. In the second, from 'At that time the two goddesses' onward, 'Hearing and Seeing the Dharmadhātu', this combines the second and third: from the perspective of Sudhana, it is seeing and showing respect; from the perspective of what the night-goddess manifests, it is the function of the activity of liberation, which silently confers the dharmadhātu. If analyzed according to the two texts, it first clarifies seeing and paying respect and making inquiries, and afterwards the response concerning causes and conditions constitutes the formal conferral of the dharmadhātu. Now, following the combined outline, it is divided overall into four: first, manifesting light to bestow empowerment; second, receiving the light and obtaining benefit; third, respecting and praising with the three karmas; fourth, questions and answers regarding causes and conditions. Now, the first: liberation that tames sentient beings is that on which the light relies, which is her own dharma-gate; its name and essence can be known. Second, from 'Sudhana at that time' onward, 'Receiving the Light and Obtaining Benefit' means that because he attains samādhi, he sees the great function. In this there are two: first, attaining concentration—because the three karmas and the six sense faculties are all freed from hindrances, it says 'ultimately pure', which is the perfection of pure wisdom; shattering hindrances to form a wheel, what is seen is unobstructed. Afterwards, from 'having attained this' onward, it clarifies seeing the great function. In this there are two: first, seeing the locus on which the function relies; afterwards, from 'in each and every dust mote' onward, it clarifies the events seen. In this there are three: 1. the places of transformation; 2. the benefits wrought by the transformer; 3. the intention behind the transformation. In the former, there are two: first, generally clarifying the categories of places; second, from 'also seeing' onward, separately clarifying the kṣetras within the dust motes. 'Tending toward defilement and impurity', etc., refers to turning and transforming toward defilement: [from] purity, hence defiled; 'pure' means defilements are many; the lower line is the reverse of this. 'Exclusively pure' is in contrast to the above two. The first two lines generally clarify this. Second, from 'such like' onward clarifies the benefits wrought by the transformer, also in two: first, generally clarifying; afterwards, from 'causing the hells' onward, distinctly revealing. In this, it first transforms the five destinies, and afterwards, from 'further seeing all sentient beings' onward, clarifies transforming the nine kinds [of beings]. Third, in 'in order to accomplish' onward, regarding the intention of transformation: accomplishing all dharmas applies to both the transformer and the transformed. Third, from 'At that time the youth Sudhana, seeing this' onward, 'Respect and Praise with the Three Karmas', has three parts: first, bodily and mental reverence; second, from 'At that time that night-goddess' onward, revealing the sovereignty of the spiritual friend; third, from 'At that time' onward, verbally praising in verses. There are twenty and a half verses, divided into two: the first verse is general, and the remaining verses are distinct. In the distinct, there are two: the first nine and a half verses clarify that the function of the light is boundless; afterwards, from 'I, receiving...' onward, relates the previous receiving of the light and obtaining of benefit. In this there are three: the first half-verse attributes the merit to the root; the next two and a half verses recount attaining samādhi; the remainder recounts seeing the great function. Fourth, in 'Questions and Answers regarding Causes and Conditions', there are two: first, the question; afterwards, the answer. In the question there are three: 1. asking the name—previously her name was indicated by the compiler of the sūtra, hence only now is it asked; 2. asking about the duration since attaining the Dharma, desiring to reveal that because of long cultivation her virtue is remote; 3. asking about the cultivation of causes to purify, seeking a path of entry. Afterwards, from 'The night-goddess said' onward, the answer has two parts: first, praising its depth as difficult to speak of; afterwards, from 'I, receiving the power...' onward, relying on the power to speak. Now, the first: what is the mark of depth? In terms of the time of attainment, because the time is so remote, it is not a matter of recent or long ago. In terms of cultivating the cause, because the causal practice is vast. If applying to both above, because it accords deeply with the noumenon. In terms of the name, because the name conforms to essence and function. As for the name, it is the guest of reality, and reality is difficult to fathom. The text has the presentation, the interrogation, and the explanation, which can be known. Afterwards, in relying on the power to speak, first comes the prose, and afterwards the gāthās. In the former, it first indicates consent, and afterwards, from 'Good son' onward, is the main exposition. In this there are two: first, generally answering the three questions; afterwards, separately answering the question on cultivation and purification. Now, the first is divided into three: 1. answering the duration since attaining the Dharma; 2. clarifying the beginning of giving rise to the mind [for bodhi]; 3. concluding by uniting past and present. Now the first has ten passages: 1. generally adducing the kalpa, kṣetra, and Buddha's arising, which already briefly answers the duration; 2. from 'that Buddha's world' onward, generally revealing the marks of the kṣetra; 3. from 'at the eastern border of this world' onward, separately revealing the birthplace; 4. from 'there was a cakravartin' onward, clarifying the parents of her original birth; 5. from 'who had a daughter' onward, clarifying the body of her original birth; 6. from 'at that time, sentient beings' onward, sentient beings giving rise to evil as the cause for the Buddha's appearance; 7. from 'at that time, to the north of that city' onward, the Buddha's arising to benefit beings; 8. from 'at that time Samantabhadra' onward, clarifying the guidance of the spiritual friend; 9. from 'at that time the daughter of the cakravartin' onward, clarifying the virtuous maiden cultivating the cause; 10. from 'Samantajñānaratanārcis' onward, hearing the sūtra and obtaining benefit. The first six can be known. Regarding the seventh, the Buddha's arising to benefit beings, there are three: 1. clarifying the site of attaining the Way; 2. from 'Mount Sumeru' onward, generally revealing the number of Buddhas; 3. from 'the first of them' onward, separately clarifying the first Buddha. In this there are seven: 1. generally clarifying the attainment of the Way; 2. from 'that Tathāgata' onward, the signs prior to attaining the Way, namely emitting light to adjust capacities in eleven stages, each stage having the activity and function of radiance to bring about benefit—matching the benefit to the name may be inferred accordingly; in terms of expressing the Dharma, the first ten are the lights of the sequential ten pāramitās, and the last one is the light of the interpenetrating ten pāramitās, by which illuminating the mind causes one's own wisdom to appear; 3. from 'having completed seven days' onward, shaking the kṣetras and assembling the assembly; 4. from 'at that time, in that world' onward, manifesting marks to reveal virtue; 5. from 'Good son, this universal illumination' onward, clarifying the dependent and proper [rewards] of attaining the Way; 6. from 'Good son, that Samantajñānaratanārcis' onward, first attaining sambodhi, because one attainment is all attainments; 7. from 'in accordance with the minds of sentient beings' onward, turning the wheel of the True Dharma. In this there are three: first, generally indicating the turning of the Dharma; second, from 'in each and every' onward, revealing its accomplishment of benefit, wherein it first benefits ordinary persons, next benefits the two vehicles, and afterwards benefits bodhisattvas—among the bodhisattvas, it first accomplishes practice, and afterwards, from 'arousing bodhicitta' onward, accomplishes the stations: bodhicitta is the station of abidance; the bodhisattva path is the station of practice; pure pāramitās is the station of pariṇāmanā, because through the ocean of great vows one purifies the previous pāramitās; the latter two lines are the station of equal enlightenment (samyak-sambodhi); third, from 'Good son, that Samantajñāna' onward, concluding without interruption. Eighth, 'The Guidance of the Spiritual Friend' has six parts: 1. knowing capacities and the arising of evil; 2. from 'manifested a wondrous body' onward, manifesting a body supremely transcendent; 3. from 'at that time the sentient beings' onward, the capacities of beings being astonished; 4. from 'at that time Samantabhadra' onward, announcing the Buddha's appearance; 5. from 'at that time the daughter of the holy king' onward, the maiden giving rise to the great mind, which is also the cause for entering the Dharma; 6. from 'Good son, at that time the cakravartin' onward, the father-king going to the Buddha. In this there are four: 1. his body dwelling in the sky; 2. leading by praise in verses, in which there are ten verses: the first generally encourages, the next five verses explain the encouragement, and the last four verses conclude the encouragement that because it is supreme one should go; 3. from 'at that time' onward, vastly raising clouds of offerings; 4. from 'having arrived' onward, arriving there and showing respect. Ninth, 'The Virtuous Maiden Cultivating the Cause'. In this there are three: 1. offering adornments to the Buddha, expressing the cultivation of the myriad practices directed toward the fruit of Buddhahood; 2. from 'at that time, adornment' onward, seeing the Buddha manifest transformations, expressing that the cause is small while the fruit is great; 3. from 'having seen this' onward, witnessing the transformations and obtaining benefit. Tenth, 'Hearing the Sūtra and Obtaining Benefit', has three parts: 1. the Buddha preaching the sūtra for her, named from its general mark; 2. from 'at that time that woman' onward, directly clarifying the benefit of hearing, wherein there are also three: first, the benefit of attaining samādhi, the text having general and distinct aspects; next, from 'attaining such like' onward, the benefit of attaining the great mind, namely the mind of compassion, wisdom, etc.; afterwards, from 'single-mindedly contemplating' onward, the benefit of accomplishing great vows—the above three benefits, namely taming sentient beings, are because the three matters of liberation are all dharmas of taming; 3. from 'at that time that Tathāgata again for' onward, revealing past causes. Second, from 'Good son, again prior to this' onward, clarifying the beginning of giving rise to the mind. 'Prior to this' means prior to the kalpa in which the Dharma was attained, revealing that the previous attainment of the Dharma was not without cause. Third, from 'Good son, what do you think?' onward, concluding by uniting past and present. In this there are three: first, uniting the body at the time of attaining the Dharma; next, from 'I at that time' onward, concluding the beginning of giving rise to the mind; afterwards, from 'next, further guiding' onward, directly concluding the attainment of the Dharma; this then answers her name, which is the previous three benefits. Second, from 'Good son, passing that Vairocana' onward, separately answers the question on cultivation and purification. Previously, hearing the Dharma and cultivating practice was prior to attaining the Dharma; this is after attaining the Dharma. In this there are two: 1. separately adducing the Kalpa of Great Light; 2. from 'Good son, in this world' onward, generally revealing all the kalpas. Now the first is divided into three: first, generally clarifying; next, from 'its very first Buddha' onward, separately revealing—the names of the sūtras within it should be elaborated by the speaker; afterwards, from 'Good son, like this' onward, revealing its final one. Second, generally revealing all the kalpas has three parts: first, generally indicating; next, from 'those Tathāgatas' onward, attaining the Dharma and cultivating practice; afterwards, from 'Good son, relying on me' onward, seeing the Buddhas and completing practice. Second, the gāthās, forty-one verses, are divided into three: the first two verses present the Dharma and admonish listening; the next thirty-eight verses praise the previous main exposition; the last verse presents the cause and encourages cultivation. Now, the first praises the previous indication of consent. Regarding the verses of the main exposition, they generally praise the duration since attaining the Dharma and the purification of cultivation, in which there are two: first, thirty-six verses praise the very first kalpa, expanding upon the previous prose. There are one hundred and ten Buddhas, expressing that the ten stages and equal enlightenment each take the first Buddha as primary and the remaining nine as companions. Ponder this. The last two verses praise the previous general revelation of all the kalpas, also expressing that when wisdom is fulfilled and practice is perfected, there is nothing that is not a Buddha.

58.21

Fourth, from 'not far from here' onward indicates the subsequent spiritual friend, also by identity of realization. Moreover, dhyāna arises relying on vigor, hence it says 'not far'. Because of dhyāna, it is quiet and quiescent (praśānta); entering the mundane world to expound the Dharma and transform beings is deep and vast, hence it is called 'ocean of sounds' (rutasāgara). Furthermore, this goddess is the mother of Sarvajagadr रक्षा, expressing that true vigor conversely is born from concentration, for giving rise to thoughts and stirring mental activities is delusion, not vigor. The rest can be known. (Below enters the seventy-first fascicle.)

58.22

Fifth, the night-goddess Praśāntarutasāgaravatī (Jijing Yinhai), assigned to the Stage Difficult to Conquer (Sudurjayā). In the text there are six full [sections]. First, 'Proceeding to Seek in Accordance with the Instruction'.

58.23

Second, from 'bowing at her feet' onward, 'Seeing and Showing Respect, and Making Inquiries'.

58.24

Third, from 'At that time, that night-goddess' onward, [she] praises and confers the Dharma. Therein, [she] first praises, and then from 'Good son, I have attained' onward, [she] directly confers the dharmadhātu. Therein are two [parts]: first, [she] briefly designates the name and essence. According to what follows, there are two meanings: first, generating joy because transforming sentient beings fulfills her aspiration, which is the adornment of merit; second, rejoicing because of contemplating the superior functions of the buddhas and bodhisattvas, which is the adornment of wisdom. Since contemplation and transformation are uninterrupted, joy also arises from thought to thought. Later, from 'Sudhana said' onward, [the text] extensively reveals its marks. Therein are three [parts]: first, revealing and explaining the activities and functions; second, clarifying the causes of the liberation; and third, making known the duration since [her] initial resolve, each having questions and answers. Now, first, the questions are four: first, asking about the activities and functions that are initiated; second, asking about the sphere that is practiced; third, asking about the skillful means that can initiate, which complete what is initiated above; and fourth, asking about the contemplation that can contemplate, which completes what is practiced above. In the subsequent answers, they are divided into four: First, answering what skillful means are initiated, taking the mind of the simultaneous functioning of compassion and wisdom and so forth as the skillful means that can initiate. Second, from 'Having generated this mind' onward, answering what enterprises [she] performs, because she takes transforming sentient beings as her proper enterprise. Third, from 'Furthermore, good son, I constantly contemplate' onward, answering what contemplation [she] performs, meaning contemplating the bodhisattvas and the Tathāgatas. Fourth, from 'Furthermore, good son, this liberation is boundless' onward, answering what sphere [she] practices, taking the non-duality of the capable and the objective, boundless, inexhaustible, extremely profound, and vast, as the sphere of practice. Because in the questions [he] wishes to reveal the distinction between the capable and the objective, [he] first asks about what is completed and then asks about what can complete [it]; in the answers, wishing to reveal that the capable and the objective accomplish each other, alternating sentences correspond to each other. Furthermore, because the capable initiates the objective, [the text] first distinguishes the capable. Moreover, although in the contemplation there is an object contemplated, the intention lies in the capable contemplation. In the sphere practiced, although it is that which is practiced, the meaning encompasses both the capable and the objective; therefore, the four questions are entirely distinct. It is for this reason that the Jin version's 'what sphere is practiced,' 'what sphere is it named,' and 'how is it' encompass the sphere of the scope [of practice], not merely the object of contemplation. Now first, within the skillful means that can initiate, there are twenty minds: the first ten initiate the mind of great wisdom that seeks upward, and the latter ten minds, from 'I arouse [the mind] to make all sentient beings transcend' onward, are the mind of great compassion that transforms downward. In the second part, answering the enterprises performed, there are the designation, explanation, and conclusion. The initial designation can be known. Second, from 'That is to say' onward, [the text] individually explains, having thirty-seven gates, divided into three: First, the fifteen gates transform and remedy their ten obscurations with the ten pāramitās according to what is suitable. Therein, the first five gates jointly clarify giving and morality, because when all attachments are abandoned, morality is pure; the latter ten minds clarify the remaining eight pāramitās, with prajñā and vows each having two gates. Next, from 'Those who lack complete physical marks' onward, there are twelve gates, transforming sentient beings without merit and causing them to attain the cause and fruition merits of buddhahood and see the paramārtha-satya. Later, from 'Those who have much lustful conduct' onward, there are ten gates, which merely break their obstacles of afflictions through remedial gates. Third, from 'Good son, I, through these and such' onward, [she] summarizes the intention of transformation. Seeing beings attain benefit, [she] experiences great joy; this is the first meaning in explaining the name. In the third part, answering the question on contemplation, therein are two: first, contemplating the sphere of bodhisattvas; and second, from 'Good son, I contemplate this bodhimaṇḍa' onward, contemplating the superior functions of the Buddha. Therein are three: first, concluding the preceding to introduce what follows, because from 'knowing the Buddha's spiritual power' onward the meaning corresponds to introducing what follows; next, from 'I contemplate Vairocana' onward, directly revealing its ten gates; and finally, from 'Having seen this, I, in thought after thought' onward, summarizing, immediately concluding the preceding ten gates and also distantly concluding the preceding contemplation of the bodhisattvas' sphere, because the spheres contemplated all correspond to the nature. Therein, [she] first designates that joy accomplishes benefit. Later, from 'Why is this?' onward, [she] investigates and explains the reason for the benefit: because the great wisdom that can contemplate accords with the essence and marks of the dharmadhātu, the faith and so forth generated are equal to the sarvajñā. In the fourth part, answering the question on the sphere practiced, it penetrates two kinds of spheres: as when saying 'the gate of entering the dharmadhātu' is the sphere contemplated, and 'arousing the mind of the nature of all-knowledge' is the sphere of the scope. The rest can be inferred accordingly. The text is divided into three: first, the teaching through Dharma in ten gates; next, from 'Just like a shadow' onward, the teaching through similes in twenty-two gates, because the profound and vast marks are difficult to know; and finally, the single sentence from 'I now, for your sake' onward summarizes and exhorts practice. Second, from 'At that time, the youth Sudhana' onward, clarifying the causes of attaining liberation, there is first the question and then the answer. The answer is just the ten pāramitās as causes, which can be known. Third, from 'The youth Sudhana said: "Noble One"' onward, clarifying the duration since the resolve was aroused, [he] wishes to reveal that the root of the path is deep. There is first the question and then the answer. In the answer are two: first, the prose, wherein are three: first, arousing the resolve and cultivating practice in other oceans of worlds; second, from 'Thereafter, when life ended' onward, cultivating practice and attaining the Dharma in the Sahā world; and third, from 'Good son, you asked me' onward, concluding the response to his question. Now first, [it is] divided into two: first, cultivating during the first kalpa of world-dust [number of kalpas]; and second, cultivating during the second kalpa of world-dust. In the former, it is divided into five: first, generally revealing the ocean of worlds; second, from 'In this world' onward, individually showing the time and place; third, from 'There was a buddha named Non-retrogressing' onward, revealing that at the initial buddha she aroused the resolve and attained samādhi, which is the direct response to the question on arousing the resolve. From this point onward, all reveal cultivating practice and attaining the Dharma; thus one knows that the earlier question also implicitly contained asking about the duration since attaining the Dharma. The deity's name being 'Complete' and so forth also signifies that on the fifth stage one enters the conventional, because merit and wisdom are lofty and superior. Fourth, from 'In this bodhimaṇḍa there was next a Tathāgata' onward, [the text] briefly lists the nine buddhas that succeeded the former. Fifth, from 'Good son, Pure Light' onward, [she] concludes the brief to reveal the extensive, here citing that during one kalpa she served and attended as many buddhas as world-dust motes. Second, from 'Passing away from here, she immediately returned' onward, [she] cultivated practice during the second kalpa of world-dust. The world is not different from the previous one, hence it says 'returned.' The time of the kalpa is different, saying it spanned world-dust [kalpas]. Although she passed away repeatedly before, here it speaks of the end of the previous kalpa; thus one knows that the previous Universal Light Banner kalpa was a great kalpa, within which were already contained as many minor kalpas as world-dust motes; here it merely clarifies the dust-number minor kalpas, omitting the name of the great kalpa, the two texts mutually implying and omitting. Therefore below it concludes, saying, 'Cultivated bodhisattva practices throughout kalpas as numerous as the fine dust motes of two buddha-fields.' Thus, in the previous section, the arising of one Tathāgata in meaning corresponds to one kalpa. If the Universal Light kalpa were taken as one of the world-dusts, and below this passing away [it] formed a kalpa of world-dust, then the character 'two' would be missing; therefore, the Jin version says 'in that world passed through kalpas as numerous as the fine dust motes of two buddha-fields,' which only then accords with the statement of two kalpas in the text below. Since one kalpa already had as many buddhas as world-dust motes, the buddhas were exceedingly numerous. Second, regarding cultivating practice and attaining the Dharma in the Sahā world, therein are two: first, citing the three buddhas prior to this; and later, from 'Next, she met Vairocana' onward, revealing that meeting the root teacher she attained the present liberation; thus what was attained previously, looking toward this, were all causes. Therein are two: first, the name and essence; and later, from 'Having attained this liberation' onward, clarifying the activities and functions. The activities and functions here are not merely the enterprises, precisely because the four previous questions were all activities and functions, so this encompasses them all. Therein are two: first, designating the number of oceans entered; and later, from 'saw all of them' onward, clarifying that what was seen in the ocean was progressively deep and subtle. Briefly, there are four levels: first, the dust motes in the ocean of worlds; second, the worlds within the dust motes; third, the buddhas within the worlds; and fourth, from 'and also saw in that' onward, the transformations of the Buddha's body hairs. Therein are two: first, the supernormal powers expounding the Dharma; and later, from 'I attained' onward, clarifying the night-goddess's awakening and entry. Therein are two: first, generally revealing the awakening subject and object; and second, from 'each and every dharma-gate' onward, clarifying the multi-layered subtlety. Therein are two: first, generally revealing the ten levels; and later, from 'each and every light of wisdom' onward, individually revealing the functions of the light of wisdom. Now first, there are ten levels of 'all,' revealing the inexhaustible dharma-gates. Among the ten, the first five are based on what is awakened to: 1. the dharma-gate, like in the single gate of prajñā there are many sūtras; 2. any single sūtra explicates many profound and vast dharmas, meaning it contains the various pāramitās and so forth; 3. any single profound dharma has many varieties; 4. in any single variety there are many phenomenal dharmas, each single dharma containing purports like clouds; 5. from any single root cloud of dharma, there stream forth numerous branches. The latter five are based on the capable awakening, which can be known. Second, regarding individually revealing the functions of the light of wisdom, this is the eleventh level, which merely expands the boundless function of the final level, thus analogizing the preceding multiple layers as inexhaustible. Therein, the initial sentence generally encompasses the horizontal and vertical; later, from 'knowing immeasurable Tathāgatas' onward, [she] individually reveals what is known within the horizontal and vertical. Therein are five: 1. knowing the Tathāgatas' practices on the causal ground; 2. from 'knowing that in the past [they] surpassed the bodhisattva stages' onward, knowing the buddhas' stations on the causal ground; 3. from 'knowing that when [they] were bodhisattvas [they] constantly saw' onward, knowing their functions on the causal ground—the above three know the causes; 4. from 'knowing that immeasurable Tathāgatas emit great light' onward, knowing the fruition functions; 5. from 'those Tathāgatas' onward, generally knowing causes and fruitions. Third, concluding the response to his question, therein are three: first, concluding the preceding; next, from 'and in this kalpa' onward, analogously revealing the future and other realms; and later, from 'Good son' onward, concluding with the exhortation to cultivate and learn. Second, the verses consist of ten verses, divided into three: the first one warns to listen and exhorts cultivation; the next eight directly clarify past practices, wherein the first four are practices of wisdom offering upward, and the latter four are compassionate minds saving downward; the last one concludes the scope of the practices.

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大方廣佛華嚴經疏 — Classical Chinese