大方廣佛華嚴經疏 59

English (machine translation) 59

Language: English

59.1

Composed by the Śramaṇa Chengguan of the Great Huayan Monastery at Mount Qingliang in the Tang

59.2

Ninth, the Lumbinī Grove goddess, assigned to the Stage of Good Wisdom. The first two can be understood.

Third, from "that goddess replied" downwards, she confers her own dharmadhātu. Herein there are four [parts]: first, revealing the meaning of the Dharma; second, establishing the name of the Dharma; third, explaining its activity and function; fourth, discerning its root and origin. Within the first there are two: first, prose; second, verses. Within the former there are four: first, stating the number and praising its excellence; second, inquiring into the number and listing the names; third, explaining the meanings according to the names; fourth, concluding by praising the supreme benefits. In the first, being born into the Tathāgata's household directly responds to his question. In the second, from "What are the ten?" downwards, she inquires into the number and lists the names. These ten apply throughout the six stations: the first corresponds to the ten faiths; the second is the ten abodes; the third applies to the [ten] practices and [ten] dedications; the fourth is the first stage; the fifth is from the second to the seventh [stages], because they are on the side of effort; the sixth and seventh are both the eighth stage, where the sixth is its own component and the seventh is the superior progress after receiving exhortation; the eighth is the ninth stage; the ninth corresponds to the tenth stage; the tenth is virtual enlightenment entering the Tathāgata stage. Yet according to the serial arrangement, vertical matching is definitely so. If considered in terms of perfect interpenetration, the beginning and the end universally interpenetrate; therefore it says that accomplishing these dharmas brings birth into the Tathāgata's household. If one definitely had to possess all ten before attaining birth in the household, why is it that in the text both the second and the sixth speak of birth in the household, and the tenth again says that one has already received abhiṣeka in the presence of the Buddhas of the three periods? Therefore we know that they must be vertical, differentiated according to stages of realization. If they were definitively vertical, that would contradict the statement that possessing the ten brings birth; thus we know they must be cultivated and contemplated horizontally in terms of perfect interpenetration. In the third, from "Good man, what is called..." downwards, she explains the meanings according to the names. In the first, it is precisely because of giving rise to the mind of faith; as the 'Chapter on the Chief of the Worthy' says: "Always wishing to benefit and gladden all sentient beings, / Adorning the lands and making offerings to the Buddhas"—hence the text says 'initially collecting kuśala-mūla.' In the second, it is the initial abode's arousal of the mind; the text possesses the three minds of being born into the Tathāgata's household, which is also the birth into the household at the initial abode. In the third, there are ten phrases: the first, contemplating the ocean of dharma-gates, marks the ten practices; the second, dedicating toward all-knowledge, marks pariṇāmanā, combined into one because practice and vow assist each other; the remaining eight apply to the practices and dedications. In the fourth, matching noumenon and severing obstacles is called the deeply pure mind, which is the stage of the pure mind. Having already realized noumenon, it is as steadfast as a vajra; having already attained the path of departing from mundane existence, it abandons all rebirth realms; having already broken the mountains of the two obstacles, it serves as a refuge for living beings. In the fifth, realizing tathatā and initiating practice is equal illumination, while morality, patience, vigor, and so forth correspond to the next five stages. From "attaining unobstructed..." downwards is the seventh stage, because on the seventh stage one attains the radiance of the patience of the unarisen, thereby entering into all true dharmas. In the sixth, by attaining the patience of the unarisen and matching with dharmatā, one is born into the Buddha's household; when the vow to liberate [beings] and superior kuśala-mūla are of one essence, and afflictions and the like are unmoving, this is the white, pure dharma. In the seventh, being able to cultivate suddenly due to being urged and awakened by the Buddhas is called the radiance of the Buddha's power; because it is effortless cultivation, there is no weariness or fatigue, and so forth. In the eighth, one enters the ninth stage from the eighth stage, hence it is said that one abides in the stage of a youth. Contemplating the gate of the knowledge of all knowledges is the virtue of a dharmabhāṇaka, so that regarding the three natures and so on, one truly knows them as they are; because of truly knowing noumenon through phenomena, one enters undifferentiated samādhi in differentiated realms; because of truly penetrating phenomena through noumenon, one manifests differentiated wisdom within undifferentiated dharmas. The rest may be inferred accordingly. In the ninth, being adorned with the Buddha's adornment is called universal adornment; having already attained vimalā samādhi and all other samādhis, although one acts constantly, one is always in samādhi. In the tenth, in terms of its own component, one is this bodhisattva; in terms of superior progress, it is called entering the Buddha-stage; having already received the rank, it says 'receiving abhiṣeka'; having wisdom equal to the Buddha-realm, it says 'knowing all,' as explained in the 'Chapter on the Ten Concentrations.' In the fourth, from "Sons of the Buddha, if a bodhisattva..." downwards, she concludes by praising the supreme benefits, which can be understood. In the second part of repeated verses, there are ten verses, which sequentially praise the preceding ten dharmas. In the second part, from "Good man, when a bodhisattva is endowed with these..." downwards, establishing the name of the Dharma, she first reiterates what was explained before, and then from "I, from measureless..." downwards, points to what preceded to establish the designation. Appearing whenever there is an operative capacity and response, with nothing obstructing, is named 'freely taking rebirth,' which applies to both the manifestor and what is manifested. In the third, from "Sudhana said..." downwards, she explains the activity and function of the dharma-gate; herein there is first the question and then the answer. In the answer, knowing and seeing this realm is precisely the activity and function. Herein there are two: first, explaining taking rebirth according to vows; second, from "passing through a hundred years..." downwards, beholding in accordance with past vows. Herein there are four: first, beholding the auspicious signs of the descent of the spirit; second, from "Good man, Māyā..." downwards, seeing the departure from the city and manifestation of light; third, from "Lady Māyā, beneath the plakṣa..." downwards, beholding the spiritual transformations when on the verge of birth. Herein there are two: first, stating and inquiring—plakṣa here means 'tall and eminent'; second, separately revealing the ten transformations: 1. gathering the assembly and quelling suffering; 2. unrolling and rolling up unobstructed; 3. pores displaying the causes of Buddhahood; 4. displaying the Buddha's past deeds; 5. displaying the body upon which practice relies; 6. universally displaying acts of renunciation; 7. displaying the parks and groves where ancient Buddhas took rebirth; 8. displaying the palaces where the present Buddha resided; 9. bringing forth peers of the bodhisattva; 10. the earth manifesting lotus blossoms about to receive the ultimate sage. Fourth, from "Good man, Lumbinī..." downwards, directly beholding the birth. Herein there are three: first, beholding the outer marks—there are four marks, which are explained as applying to phenomena and noumenon. In terms of phenomena: 1. revolving radiance, towering and extraordinary; 2. tall, eminent, harmonious, and dignified; 3. majestic radiance, blazing and bright; 4. clear and distinctly visible. In terms of noumenon: 1. manifesting based on the absence of abiding in the emptiness of nature; 2. emerging without mental constructs based on the mountain of nirvāṇa; 3. manifesting an unabiding nirmāṇakāya amidst the great cloud of compassion; 4. for the sake of destroying the great darkness of sentient beings' ignorance of saṃsāra. Second, from "The bodhisattva at that time..." downwards, understanding his inner virtues. Third, from "When I saw the Buddha..." downwards, concluding with his universality, which is inexhaustible horizontally and vertically. Fourth, from "At that time the youth Sudhana said to that goddess..." downwards, revealing the root and source of the Dharma; first the question, then the answer. In the answer, first, within the prose, there are six: 1. the arising of Buddhas in ancient ages; 2. from "His four heavens..." downwards, revealing the parents of the past; 3. from "His Joyous Radiance..." downwards, grasping the tree and being born; 4. from "At that time there was..." downwards, contemplating the Buddha and attaining the Dharma; 5. from "Good man..." downwards, concluding by uniting past and present—that she does not conclude the parents is meant to clarify that they are precisely Śuddhodana and Māyā, and that the Buddha is precisely the present Buddha; 6. from "I, from this..." downwards, revealing the universality of function. In the subsequent verses, there are twenty-three verses divided into four: the first one admonishes to listen and promises to speak; the next nine are initial cultivation and realization; the next twelve verses are increasing cultivation through traversing phenomena; the final verse concludes by praising its inexhaustibility.

59.4

Fifth, in pointing out the subsequent spiritual friend: regarding Gopā, this translates as 'guardian of the great earth.' In household life she was a mother and father, guarding the prince who was the heir apparent and guarding the country's land. Once she became his consort, her name was derived from her lord. This signifies that the ten stages having been perfected, there is no stage that is not guarded. Now, the prince had three consorts: the first was named Gopā, the second was named Yaśodharā, and the third was named Manohārā. Now, because this is the culmination of the causal stages, the first is taken; because Dharma-joy has been fulfilled, it is entrusted to the former consort. This stage is intimately capable of attaining Buddhahood; therefore she resides in the city where the Buddha was born (from here below enters fascicle seventy-five).

59.5

Tenth, the Śākya maiden Gopā, assigned to the Stage of Dharma Clouds. First, seeking in accordance with instructions; herein there are two: first, cultivating and realizing according to what preceded; second, from "gradually..." downwards, seeking the subsequent friend. Herein there are four: 1. seeking and arriving at the place; 2. from "Among them there were spirits..." downwards, the companions welcoming and praising; 3. from "The youth Sudhana said..." downwards, Sudhana confirming and explaining; 4. from "At that time Sudhana..." downwards, the spirit's reverence deepening further. Within the second there are four: 1. praising the culmination of practice; 2. from "I observe that the benevolent one cultivates..." downwards, praising vigor attaining the fruit; 3. from "I observe that the benevolent one's heroic..." downwards, praising vigor attaining the Dharma; 4. from "Why is this?..." downwards, establishing the explanation through principle. In the third, Sudhana confirming and explaining, there are two: first, confirming and accepting what was said; second, from "Noble one, my vow..." downwards, explaining his own deeds. Herein there are two: first, clarifying the four immeasurables gathering sentient beings; second, clarifying the myriad virtues benefiting beings. Within the former there are four: Dharma, metaphor, application, and explanation. The Dharma has loving-kindness and compassion; the application also includes sympathetic joy; in the explanation, non-covetousness also clarifies equanimity. Herein, first inquiry, then explanation. Within the explanation, first a general clarification, and then from "not coveting saṃsāra..." downwards, a specific revelation. Herein, first clarifying that he does not act for himself, and then from "only seeing sentient beings..." downwards, clarifying what he acts for. Second, from "Noble one, a bodhisattva-mahāsattva..." downwards, clarifies the myriad virtues benefiting beings. Herein there are two: first, there are sixteen phrases, specifically revealed through metaphors, serving as a refuge for beings; second, from "Noble one, the bodhisattva thus..." downwards, concludes with benefiting beings. As for the fourth, the spirit's reverence deepening further, it is because of hearing the above Dharma. In the text there are three: first, prose offering respects; next, using verses to praise virtues—the ten verses are divided into two: the first three praise the practice of descending to benefit sentient beings, and the latter seven praise the unobstructed practice of seeking above; finally, from "At that time..." downwards, following closely in person, out of deep love and veneration.

59.6

Second, from "At that time the youth Sudhana..." downwards, seeing, paying reverence, and inquiring: first seeing, next paying reverence, and then inquiring. In the first there are two: first, entering the hall and seeking, having already seen the circumstantial reward—this text can also belong to the preceding; second, from "saw within the hall..." downwards, seeing her direct reward: first seeing the host, and then from "eighty thousand..." downwards, seeing the retinue. Having extensively praised the superior virtues of the retinue, the virtues of the host are indeed beyond words. Second, from "At that time Sudhana..." downwards, paying reverence. Third, from "spoke these words..." downwards, inquiring. Herein, first he states his own arousal of the mind; next, from "yet do not know..." downwards, directly inquires, having eleven phrases inquiring into the practice of compassion and wisdom, non-defiance and defiance, expedient and ultimate, quietude and function concurrently functioning without obstruction. The first ten phrases are subsumed into five pairs: 1. the pair of surpassing ordinary beings and transcending the small vehicle; 2. the pair of departing from fruit and exceeding cause; 3. the pair of manifesting rebirth and showing physical forms; 4. the pair of culminating in marks and exhausting exposition; 5. the pair of transforming those below and making offerings to those above. The eleventh universally reveals all wholesome practices concurrently operating in the ultimate and the conventional.

59.7

Third, from "At that time the girl Gopā" onward, she reveals her own dharmadhātu. Therein are four parts: 1. the meaning of the Dharma, 2. the name of the Dharma, 3. the functions of the Dharma, and 4. the root source of the Dharma. In the first part, there is first prose and then verses. In the prose there are also two parts: first she praises and cautions, consenting to speak; next, from "Good man" onward, she directly reveals the meaning of the Dharma. Therein are two parts: first she explains the practices of the light of wisdom of Indra's net—meaning that, based on these ten [practices], she illuminates the multilayered, inexhaustible dharmas—having an announcement, an explanation, and a conclusion, as can be known. Next, from "Son of the Buddha, if a bodhisattva" onward, [she explains] the practice of serving good spiritual friends. The former explains relying on the Dharma; this distinguishes relying on persons, for the Dharma relies on persons to be propagated, so that by attaining this, inexhaustible dharmas emerge; this is also an expansion of the initial practice above, likewise having an announcement, an explanation, and a conclusion. In the subsequent verses, there are twelve verses divided into two: the first ten verses sequentially praise the preceding ten practices of Indra's net. However, the preceding prose merely named them 'practices of the light of Indra's net' as a collective designation for the ten dharmas; here in the verses, the first two take the preceding general name, while the subsequent eight practices are individually assigned names. Thus one knows that each of the ten names applies throughout the ten practices, multilayered and unobstructed, before receiving the name 'Indra's net'. Furthermore, one must grasp the intent of these verses in order to fully comprehend the preceding names. The last two verses praise the last two of the preceding ten dharmas of serving spiritual friends; because the aspects of the last two are obscure, the rest are omitted from verse praise. Second, from "At that time Śākya..." onward, she establishes the name of the Dharma, stating that all bodhisattvas' Samantabhadra samādhi is deep and vast like the ocean: it is deep because it is like the dharmadhātu, and vast because it is like the names of sentient beings; because she contemplates it moment to moment with exquisite wisdom, this name is established. Third, from "Sudhana said: 'Great Holy One...'" onward, in explaining the karmic functions of the Dharma-door, there is first a question and then an answer. In the answer are two parts: first she demonstrates her vast knowledge, and next she explains the reason for her knowledge. In the former are three parts: first she knows the Sahā world, next she analogously knows the ocean of kṣetras, and later she specifically reveals the causes and fruits of Vairocana. In the first of these are two parts: first she knows the events across kṣetra-dust-mote kalpas, and next, from "Good man, this Sahā..." onward, she analogously extends through the end of the future. In the former of these there are also two: 1. She knows mundane good and bad causes and effects. Good roots subsumed by unwholesome roots refers to things like observing precepts with an angry mind. The subsequent clauses are known by analogy. 2. From "Also in those kalpas..." onward, she knows supramundane causes and fruits. Therein are also two: first she knows the Buddhas' causes and fruits, and next, from "She also knows those Buddha assemblies..." onward, she knows the Buddha assemblies. Therein are three: first she knows śrāvakas, second she knows pratyekabuddhas, and third she knows bodhisattvas; and the subsequent analogy extending through the end of the future is entirely clear from the text. Second, from "Just as she knows the Sahā [world]..." onward, she analogously knows the ocean of kṣetras. Therein are two parts: first she generally demonstrates the vastness of her knowledge, and next she specifically reveals the characteristics of what is known. Now, regarding the first, there are six levels of analogous knowledge, each subsequent one broader than the preceding: The first two both involve an entire kṣetra containing multiple kṣetras; however, the first merely contains kṣetras of the same kind, hence it says 'dust-mote numbers'; the second involves kṣetras of different kinds, hence it says 'all', because they are of all varieties. The third is kṣetras contained within dust motes, hence it is finer than the preceding. The fourth is the surrounding realms numbering as the dust motes of thirteen Buddha-kṣetras and the vast retinue worlds, hence it says 'outside the Sahā world', etc. The fifth is the kṣetras subsumed within the kṣetra-seed of blazing jewel radiance illuminating the ten directions, encompassing twenty tiers. The sixth is the entire ocean of worlds of the Lotus Treasury. Next, from "namely..." onward, she specifically reveals the characteristics of what is known, which are of ten kinds: 1. vastness, which is the seed on which they depend; 2. established placement, which is the causes and conditions or the support in which they abide; 3. the encircling rim; 4. the grounds therein; 5. distinctness of essences and types; 6. turning, which has two senses: first, because their shape turns sideways like a wheel, so the 'Chapter on the Formation of the World' says 'Some worlds turn like wheels'; second, because they transform over kalpas; 7. the lotus upon which they rest; 8. the Sumeru therein; 9. names established in accord with conditions; 10. tracing effects back to causes, meaning that the ocean of worlds of the Lotus Treasury is adorned by the Buddha's original vows, hence it says 'due to the power'. Third, from "She also recollects the Tathāgata..." onward, she specifically reveals the causes and fruits of Vairocana. Therein are two: first she explains the causes, which have two senses: first, completing what came before, for above it merely generally said 'by the power of original vows', so now it specifically reveals the cause for the formation of the kṣetra; second, following along, which also applies to the cause of the direct fruition. Next, from "attaining the Tathāgata..." onward, she reveals the fruit, which can be known. Second, from "Why is this?" onward, she explains the reason for her knowledge. Fourth, from "Sudhana said..." onward, she reveals the source of the Dharma. There is first a question and then an answer. Although the question merely asks how long ago she attained the Dharma, its meaning already contains how long she had practiced, because she attained this Dharma-door. The answer is divided into four: 1. explaining her initial generation of the mind and practice before a Buddha; 2. her practice under many Buddhas in the interim; 3. directly explaining the time of attaining the Dharma; 4. her cultivation and polishing of this Dharma over many kalpas. In the first part, there are two: first, directly revealing the original conditions; second, uniting the past and the present. In the former are ten sections: 1. the time and place of the royal capital; 2. the prince surpassing his peers, wherein he first possesses the marks and then goes on an excursion; 3. the jewel-woman seeking to take refuge [in him], wherein are four: first, possessing virtues and being dignified; second, from "having seen him" onward, addressing her mother to seek to serve [him]; third, from "that Fragrant Tusk..." onward, seeing in a dream the emergence of a Buddha; fourth, from "At that time Wonderful Virtue..." onward, declaring her own mind. There are ten verses in total: the first three narrate her own virtue and capability, and the latter seven praise him and ask to be accepted; 4. the prince's close questioning, with twelve verses divided into three: the first two ask about her familial attachments, the next three examine her internal faults, and the last seven invite her to advance in goodness; 5. the woman's mother replying on her behalf, making clear that she possesses virtue and lacks faults, nor is she bound by attachments, and therefore should be accepted. There are thirty-one verses divided into six: the first eleven verses generally demonstrate her superior retributive reward; the next three verses specifically praise her dignity; the third part has three verses explaining that she is without peer; the fourth part has five verses on her inner mastery of arts and abilities; the fifth part has eight verses on her freedom from faults and endowment with virtues; the final verse concludes with praise of her suitability; 6. the prince inviting her again, stating that if she does not obstruct the Path, he will grant her wish. Therein, first in prose, there are two parts: first, he narrates the depth of his own practice; next, from "At that time..." onward, he fears she might become an obstacle. In the subsequent verses, ten verses are divided into three: the first six verses praise the depth of his practice, the next two and a half invite her not to cause obstruction, and the last one and a half conclude by having her reflect carefully; 7. the woman respectfully complies. There are fourteen verses divided into three: the first three forget suffering and cherish virtue; the next six aspire to share his superior practice, which is precisely generating bodhicitta; the last five urge going to the Tathāgata; 8. the prince accepts her, rejoicing because of her respect for the Buddha; 9. the mother expresses joy at her success, thus reiterating praise for the daughter's virtues. The ten verses are divided into four: the first indicates the fulfillment of her wish, the next two show that their virtuous conduct is profoundly aligned, the next four show her bodily and verbal superiority to her peers, and the last three show the virtues harboured in her inner mind; 10. their actual joint practice. This is also divided into ten parts: 1. going to the Buddha to make offerings; 2. from "At that time the Buddha..." onward, hearing the sūtra and attaining the Dharma; 3. from "At that time that prince..." onward, taking leave, returning, and reporting to his father; 4. from "At that time the great king..." onward, the king inquiring and rejoicing at what he heard; 5. from "Thinking this..." onward, ceding the throne and going to see; 6. from "At that time..." onward, hearing the sūtra and attaining the Dharma; 7. from "Those in that assembly..." onward, also benefiting the contemporary gathering; 8. from "At that time the Buddha..." onward, the Buddha again displaying supernormal powers; 9. from "At that time his father the king..." onward, the father-king leaving the household and realizing the Dharma-door; 10. from "At that time the prince..." onward, the prince succeeding to the throne and propagating the great transformation. Second, from "Son of the Buddha, what do you think?" onward, he unites the past and the present. Second, from "After that Buddha passed into parinirvāṇa..." onward, she saw many Buddhas in the interim, forty being briefly listed. Third, from "Her last Buddha..." onward, directly explains the time of attaining the Dharma. 'The last' is simply after sixty hundred million nayutas. Fourth, from "Son of the Buddha, since I attained this..." onward, explains her cultivation and polishing over many kalpas. Therein are two: 1. practicing over kalpas [numbering as] the dust motes of one kṣetra, wherein are also two: first, practicing for many kalpas without exhausting the realm of a bodhisattva; next, from "Son of the Buddha, if there are..." onward, explaining that bodhisattvas are difficult to encounter, and those who see them do so not in vain. 2. From "Son of the Buddha, I saw..." onward, practicing over kalpas [numbering as] the dust motes of a hundred kṣetras, wherein are also two: first, practicing and realizing over many kalpas without knowing the liberation of a bodhisattva; next, from "Why is this?" onward, explaining the reason for not knowing. In the explanation are also two: first, generally demonstrating its depth and vastness. This means that the reason it is not known is that it matches the boundlessness of noumenon and phenomena, equalling the realm of all Buddhas. Thus, this is the liberation of a bodhisattva of equal enlightenment, unknown to the ten stages, hence it is called Samantabhadra's liberation. Next, from "Son of the Buddha, on the Buddha-kṣetras..." onward, she specifically reveals the characteristics of this depth and vastness being difficult to know. This means that a single pore cannot be exhausted, to say nothing of the vast functions of many pores and many bodies, because this is an inexhaustible and boundless Dharma-door. Therein are five: 1. seeing the vessel world within a pore, 2. seeing the world of the sambodhi of wisdom, 3. seeing the world of sentient beings, 4. seeing the practice of bodhisattvas, and 5. from "Son of the Buddha, I..." onward, concluding generally that its depth and vastness are inexhaustible.

59.8

Fifth, directing to the subsequent spiritual friend, divided into two: first, pointing to the subsequent station, as will be explained later; next, praising the preceding Dharma, reiterating it at the time of departure. There are thirty-one verses divided into three: the first one generally reveals that bodhisattvas benefit sentient beings, praising in advance that those who see them above do not do so in vain, and generating the benefit below of a woman's passionate mind. The next fifteen verses explain matters from distant kalpas ago, which are absent in the prose. The prose discusses the true, pure generation of the mind, dealing only with the virtuous woman; here it gathers her mixed good, thus recounting distant conditions to use the coarse to illustrate the wondrous. The last fifteen verses directly praise the causes and conditions of the virtuous woman in the prose.

59.9

Sixth, bowing and taking leave, as can be known. The section on practicing by lodging in the stations is concluded above (below enters the seventy-sixth fascicle).

59.10

From here below is the second major division of the text, from Māyā downward comprising eleven persons, which explains the integration of conditioning factors to enter into true reality (the mark of reality). That is, it integrates the differentiated conditioning factors of the preceding stages to make them return to the one real dharmadhātu and give birth to the fruit of Buddhahood—just as Māyā gives birth to the Buddha; hence this is explained next. However, although there are eleven persons, in terms of Dharma there are only nine, and in terms of integration there are ten, because the first one is the universal and the remaining nine are the particular. Māyā attains the Dharma-gate of illusory wisdom, and the last [teacher] also attains abiding in illusion; the beginning and the end meet each other and encompass what is in between, because universal and particular are perfectly interpenetrated, returning to reality without duality. Since Māyā has already integrated conditioning factors to enter into reality, why are ten more persons still needed? Did we not previously say that universal and particular meet each other, and without the particulars there is nothing by which to complete the universal? Furthermore, this reveals that these are the conditioning factors to be integrated, and stating ten represents their inexhaustibility, because the inexhaustible conditioning factors all constitute Māyā's real virtues. Furthermore, the meaning of this single mark corresponds to equal awakening (samyaksambodhi / saṃyaksambodhi), for only equal awakening can directly give birth to a Buddha. Equal awakening re-enters into the gate of profound mystery, so there are ten persons who mostly elucidate entering the mundane. First, Gopā (Tianzhuguang) initially requires mindfulness without failure. Next, one can become a teacher of the world, exhaustively mastering the gate of all arts and the wisdom of letters. Being unsupported, inexhaustible, unattached, and pure—being pure, the pure wisdom radiates light; radiating light, the marks of wisdom are inexhaustible; being inexhaustible, sincere vows are not violated; only then can one return to abiding in illusion. Therefore, although there are eleven, the statement of entering reality is not lost. The beginning and end are both illusory; only then does one know that the essence of all conditioning factors is empty, which is itself reality. Now, in the first, the universal, the text also possesses six [parts]. First, progressing in pursuit in accordance with instruction, which has two parts: first, approaching the destination where contemplation is perfected; second, superior conditions guiding [him]. The former has three parts: first, indicating approaching the destination where contemplation is perfected; next, from "made such" downward, separately elucidating the contemplation-thoughts; and later, from "such a person" downward, contemplating the wish to directly serve [her]. Now first, Māyā was formerly called "Queen of Heaven," because the Queen of Heaven can give birth to a Buddha. In the provisional teaching, it is said that seven days after giving birth to the Buddha her life ended and she was reborn in heaven, whereas the Jin translation of the sūtra points to her being in Kapilavastu, which reveals that she is eternally unextinguished. Furthermore, the previous statement "this world" also expresses that this is the Buddha-realm itself, so he was able to contemplate the Buddha's realm and wisdom. Yet regarding the explanation of Māyā, some say she is real and not illusory, some say she is illusory and not real, some say she is both illusory and real, and some say she is neither illusory nor real—all these partake of expedients. Spoken in accordance with this school, she is the real virtue of the dharmadhātu, the perfect interpenetration of person and Dharma. Second, in separately elucidating the contemplation-thoughts: first, universally contemplating superior virtues, which already tacitly accords with the illusory gate of vows and wisdom; later, from "born according to intention" downward, separately contemplating the seventeen bodies, which are seen only by the universal eye, profoundly tallying with what is manifested by the Queen of Heaven below. Third, contemplating the wish to directly serve [her], as can be known. Second, from "having had this thought" downward, superior conditions guiding [him], which has three parts: first, the city spirits explicitly teaching the cultivation of the mind; next, the hosts of bodily spirits secretly bestowing the Dharma; third, the rākṣasa of the Dharma hall teaching the method of seeking spiritual friends. The first has three parts: first, scattering flowers. Second, from "made such" downward, correctly instructing with words, the city spirits causing him to protect the mind-city; from this one knows that there is not a single phenomenon that is not a Dharma-gate. The mind is called a city because within it is the King of Dharma of sambodhi, where myriad virtues gather. There are thirty gates, divided into three: first, there are twelve gates elucidating the practice of the ten pāramitās, where the first and last combine two, and the middle eight have one each. Next, assisting and perfecting, eleven phrases, which are the ten superior practices of the dharmas for purifying the ground in the first stage. The text is slightly out of order, but the number is completely fulfilled: 1. faith; 2. loving-kindness; 3. firmness; 4. compassion; 5. relinquishment; 6 and 7 are both shame and conscience, meaning not tolerating evil; 8. being untiring; 9. practicing as spoken; 10. knowing the various sūtras and treatises; 11. perfecting worldly wisdom, whereby one can universally enlighten sentient beings. Later, from "sustaining" downward, seven phrases, the fulfillment of merit and wisdom; the first two are merit, and the latter five are wisdom. Within wisdom, the former three are provisional and the latter two are real. Third, from "O Son of the Buddha, the bodhisattva" downward, concluding praise and questioning explanation. Second, the hosts of bodily spirits secretly bestowing the Dharma, which has three parts: first, praising the friend to make him joyful. Next, from "from their ears" downward, emitting light to confer blessing. Later, from "Sudhana immediately attained" downward, Sudhana obtaining benefit, namely the ten eyes. The "inconceivable body" refers to the non-obstruction of the ten bodies. "Buddhas are equal" refers to the sameness of all Buddhas. Therefore, it differs from the preceding, which only elucidated the dharmakāya. The rest may be reflected upon. Third, from "at that time there was a guardian" downward, teaching the method of seeking spiritual friends. In this there are three parts: first, teaching; next, asking; later, answering. In the first there are two parts: first, teaching ten dharmas to increase his wisdom; later, revealing samādhi to pacify his distraction; each has an indication, an explanation, and a conclusion. Now first, in the explanation there are eleven minds: 1. straightforward; 2. compassionate; 3. wise; 4. vigorous; 5. faithful; 6. profound; 7. loving-kind; 8. pure; 9. beneficial; 10. skillful; 11. constant. Later, in the explanation of revealing samādhi, regarding "not abandoning or detaching from sense-objects" and so forth: ordinary people are defiled by sense-objects; those of the two vehicles abandon sense-objects; the provisional teaching, even when contemplating emptiness and existence mutually presented, is still deficient. If one cultivates completely, whatever meets the eye in confronting sense-objects exhaustively plumbs the source of dharmas, neither grasping nor abandoning. The Aṅgulimālīya-sūtra says: "The Mahāyāna refers to that eye faculty, which, with respect to all Tathāgatas, constantly, clearly, and distinctly sees, possessing full cultivation without diminution," and so forth; it also says: "The so-called eye sense-field, with respect to all Tathāgatas, constantly and clearly sees the gateway of entering, possessing full cultivation without diminution," and so forth. The rest can be understood. In the conclusion, "meeting friends everywhere": since concentration and wisdom travel together, there is no sense-object that does not tally, all being factors of the path, and thus true friends are universally communicated with from afar. Being able to practice like this constitutes protecting the hall of the true Dharma. Second, from "when these words were spoken" downward, asking. Third, from "the rākṣasa" downward, answering, which has four dharmas: 1. because friends are nowhere absent; 2. because Dharma is their essence; 3. because their bodies, like friends, are all-pervading; 4. because wisdom unites with sense-objects, like dreams and shadows. Furthermore, the former three mean detaching from the marks of sense-objects, and the fourth means detaching from the marks of mental conditioning. Those who seek good friends should fortunately reflect on these words.

59.11

Second, from “At that time, Sudhana accepted and practiced” downward, is seeing, paying respect, and inquiring: first seeing, next paying respect, and afterward inquiring. In the first part, he first beholds the dependent [environment], and afterward sees the primary [person]. In this first section, he first accepts and practices her teaching, connecting the preceding to initiate what follows—closely following the words of the rākṣasī, and distantly connecting to the three preceding excellent spiritual friends; because the previous two spirits had not yet given answers, it is precisely through the training of the previous three stations that he is able to behold this supreme recompense. Afterward, from “At that moment” downward, directly clarifies what is seen. In this there are three: First, it clarifies the lotus flower as the realized dharmadhātu. Because its self-nature is undefiled, it is called a lotus flower. Ignorance having opened, it is not separated from within the mind, like springing up from the ground. It also signifies the four [qualities] of the innately pure myriad practices, because they emerge from the ground of dharmatā. This is the flower of Samantabhadra among the ten samādhis. Second, from “Upon its terrace” downward, clarifies the multi-storied pavilions on the terrace. This means that the two wisdoms, expedient and real, which are capable of realization, are manifested anew relying upon what is realized. Wisdom encompasses all without an exterior, hence it is said to universally contain the ten directions. It gathers in a summary way the self-portion and superior progression of the five stations, hence it is said that a thousand pillars are arranged in rows. Each and every one of these phenomena has a symbolic meaning, but for fear of prolixity [I omit them]. Third, from “In that multi-storied pavilion” downward, clarifies the jeweled throne within the pavilion; that is, the essence of wisdom is itself empty, hence it says that there is a throne within the pavilion. Emptiness is endowed with the virtues of nature, hence it extensively displays adornments. Second, from “At that time Sudhana” downward, is seeing the primary recompense of the spiritual friend. In this there are two: First, concluding the preceding and marking what follows. The preceding only clarified the main seat; now it concludes both the master and the retinue. Afterward, from “namely” downward, specifically displays the cloud of bodies. In this there are also two: first clarifying the marks of the bodies, and afterward displaying the bodily activities. In the former there are also two: first clarifying the inconceivable bodies of myriad kinds, and afterward clarifying the single kind of exceedingly supreme body. In the former there are also two: first displaying the particular marks, and afterward clarifying the common essence. In this first part, there are forty bodies: among them, some are solely in terms of phenomena, such as the pervasive physical body; some are solely in terms of noumenon, such as the twelfth and thirteenth, the non-arising and non-ceasing bodies, because fundamentally there is no arising, and ceasing also does not constitute ceasing; some have noumenon and phenomena mutually penetrating, such as the thirty-second and thirty-fifth, the physical bodies of non-arising and non-birth, because phenomena reveal noumenon. Among these, “non-arising” is in terms of being accomplished by one's own vows, with no separate arising; “non-birth” means manifesting in accordance with others, where birth is itself non-birth. The rest can be understood by analogy. Afterward, from “Such bodies” downward, clarifies their common essence, meaning they are free from the aggregates with clinging. Second, from “At that time Sudhana” downward, clarifies the single kind of exceedingly supreme body, in terms of being exclusively female. Second, from “Manifesting such” downward, clarifies bodily activities. In this there are two: first, a general indication; afterward, from “Practicing in equality” downward, a specific display, which is also two: first, clarifying the practices of the ten perfections, where only diligence is placed before forbearance, and the rest follow their proper sequence. That is, first it clarifies dāna; next, from “producing” downward, śīla, because śīla can generate and foster; third, from “practicing” downward, vīrya; fourth, from “contemplating” downward, kṣānti; fifth, from “endowed with all” downward, dhyāna; sixth, from “constantly turning” downward, prajñā; seventh, from “seeing all Tathāgatas” downward, upāya; eighth, from “accomplishing great vows” downward, praṇidhāna; ninth, from “the mind constantly penetrating everywhere” downward, bala; tenth, from “attaining the light of the Buddha's wisdom” downward, jñāna. Afterward, from “cultivating all Tathāgatas” downward, clarifies the practices of the two adornments. Not yet being a Buddha's mother refers to her fundamental practices. Second, from “At that time Sudhana” downward, shows respect: because his own path is already profound, he manifests a body equal to hers. The above two both mean abiding in the essence while universally responding. Third, from “Addressing the Great Sage, he said” downward, inquires into the reasons. Recounting Mañjuśrī and the others: if in terms of equal enlightenment, it is because the causal station is at its utmost; if in terms of integrating conditions, from the initial resolve of bodhicitta, each and every good friend is a condition to be integrated, sharing in entering the comparable. Third, from “She replied, saying: ‘Son of the Buddha’” downward, reveals her own dharmadhātu. In this there are three: first, clarifying the essence; second, the functioning of activity; third, the root source. Now in the first, “great” has two meanings: first, greatness of vow, because she vows to be the mother of all Buddhas; second, greatness of wisdom. Wisdom also has two meanings: first, expedient wisdom, which is able to give rise to great vows and able to accomplish illusory phenomena; second, real wisdom, which is prajñā, giving birth to the true body of the Buddha. “Illusion” also has two meanings: first, because the essence of vow and wisdom is empty and takes its name as illusion corresponding to its marks. As the text above says, “Illusory wisdom is precisely the bodhisattva, and the bodhisattva is precisely illusory wisdom”; therefore it leaves nothing undone. Second, it is the meaning of giving birth to the Buddha as operated by wisdom; that is, within one's own body, not destroying the small while vastly accommodating, and with respect to the Buddha's body, having no arising yet manifesting arising. Furthermore, vows encompass Samantabhadra, and wisdom encompasses Mañjuśrī; both enter the great illusion, are together prajñā, and are also named the Mother of the Buddhas. Second, from “Therefore, constantly being” downward, is the functioning of activity. In this there are two: first, general; afterward, from “Son of the Buddha, just as I” downward, specific. In this there are four: first, being the mother of the present Vairocana; second, from “Good man, just as now” downward, being the mother of all past Buddhas; third, from “Just as in this world” downward, being the mother of the thousand Buddhas of the Bhadrakalpa, the meaning extending through the three periods of time; fourth, from “Just as in this trichiliocosm” downward, concluding that it extends horizontally and vertically without end. In the first part there are two: first, marking being the mother of Vairocana in the ocean of worlds; afterward, from “Furthermore, good man” downward, specifically displaying the marks of giving birth to the Buddha. In this there are four: First, the light from the pores as a preliminary sign, in which there are five: 1. the light entering the body; 2. the light manifesting transformations; 3. seeing the eight marks; 4. manifesting cause and effect; 5. causing the body to be inconceivable, meaning not large yet accommodating the ten directions. Second, from “At that time the bodhisattva” downward, directly clarifies entering the womb at will. In this there are also five: 1. retinue escorting; 2. the bodhisattva manifesting supernormal powers; 3. the light quelling suffering; 4. manifesting transformations and entering the womb; 5. strolling after having entered. Third, from “Moreover, in thought after thought” downward, the belly containing oceans of multitudes is inconceivable. Fourth, from “Good man, such” downward, adduces this to compare with a hundred million. “Fundamentally without duality” corresponds to the single nature. “Not abiding in one place” is because the essence is pervasive. “Not abiding in many places” is because it is not like phenomena. Furthermore, the upper phrase does not destroy the many, while the lower phrase does not destroy the one. Furthermore, in the upper phrase, noumenon is like phenomena; in the lower phrase, phenomena are like noumenon. Furthermore, the one and the many are mutually identical and mutually entering. These all explain the meaning of illusory wisdom within. The second, third, and fourth sections below are all easily understood. Third, from “At that time Sudhana” downward, distinguishes the root source of the Dharma: first inquiring, afterward answering. In the answer there are six: 1. The wheel-turning king in the distant past. The statement that this is not known by bodhisattvas of their final existence reveals that it is known only by Buddhas, not only because it is distant, but also to reveal that time has no mark of time, as the Buddha's wisdom accords with it. 2. From “In that king's city” downward, there being a Buddha and Māra arriving. 3. The sacred emperor assisting in subduing, signifying the king of wisdom assisting the essence, as original enlightenment appears. At this time she had already attained the supernormal powers of a bodhisattva, clarifying that she only now accomplished them, but not truly for the first time. 4. The spirit of the bodhimanda giving rise to the vow: wisdom relies on compassion to arise, hence the spirit gives rise to the thought of a son. 5. Concluding and integrating past and present. 6. Being the mother universally. The previous was being the mother at the time of birth, which is the mother of vows; this clarifies being the mother at the time of attaining the path, which is the mother of wisdom. Emitting light from the navel is the place where shared vital breath grows and develops, signifying that all Buddhas are born from the non-dual noumenon. The remaining three sections can be understood.

59.12

Second, from “Then proceeding to the heavenly palace” downward, treats the ten friends, specifically clarifying the integration of conditions. Now, their station and virtue have reached the ultimate, yet they lodge their traces among the common flow; in deep compassion to receive sentient beings, they do not display divine anomalies, but only benefit people through the Dharma. It also reveals that the seeker's path is profound: sometimes merely by showing the name of a Dharma-gate, he implicitly grasps its purport.

59.13

First is Gopā (Heavenly Lord's Light), which is the mindfulness-power of illusory wisdom. The spiritual friend is called Heavenly Lord's Light because the supreme functioning of compassion and wisdom is luminous, pure, and sovereign, having the meaning of destroying darkness. The father being named Right Mindfulness is because this arises from samādhi; therefore the Dharma-gate is named Unobstructed Pure Mindfulness. The first phrase is relying on the teaching to pursue the quest. Second, from “Seeing her” downward, is seeing, paying respect, and inquiring. Third, from “The heavenly maiden replied” downward, reveals her own Dharma-gate. In this there are two: first marking the name—meaning that using the unobstructed wisdom of a single thought-moment to universally contemplate the three times, there is nothing that is not clearly manifested while free from past, future, and present, which constitutes unobstructed mindfulness; not being mixed with different thoughts constitutes pure mindfulness. Mindfully contemplating the Buddha's merits benefits compassion and wisdom, hence it is called adornment. Afterward, from “Good man” downward, clarifies the functioning of activity. In this there are three: 1. recalling the very first kalpa; 2. from “recalling again” downward, the intermediate kalpas; 3. from “Good man, thus recalling” downward, a general conclusion of the many kalpas. Not only recalling, she also heard and upheld this Dharma-gate in those many kalpas from many Buddhas. The rest can all be understood. In the texts of the six sections for the spiritual friends below, many are incomplete, but all can be understood by analogy.

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大方廣佛華嚴經疏 — Classical Chinese