大方廣佛華嚴經疏 6

English (machine translation) 6

Language: English

6.1

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

6.2

Chapter 1: The Wondrous Adornments of the Leaders of the World (from the second fascicle to the end of the fifth fascicle)

From here below is the seventh major section, the section of Proclaiming and Praising Virtues, which is also the introductory narrative. In the text there are three parts: first, a general summary of the abiding in majestic deportment; second, from "all these assemblies" onward, a general revelation of the causes and conditions of virtuous conduct; third, from "namely" onward, a specific clarification of the attainment of the Dharma and the praise of the Buddha. In the first part there are three points: first, concluding the gathering of the assembly; next, clarifying the differences of their marks; finally, revealing the identity of their intentions. Now, the first: their numbers being vast and their virtues deep, they are called an ocean-like assembly. Arising from their own grounds, they gather in the space of the bodhimaṇḍa; immense numbers and great bodies, layer upon layer without obstruction—such is the image of clouds. Furthermore, drifting clouds have no mind, but arise when the dragon roars; bodhisattvas have no fixed abiding, but come forth when the Buddha appears. Second, from "boundless" onward, the differences of their marks: not only those listed above, hence it says "the varieties are boundless". Circling without vacancy, hence it says "surrounding and filling everywhere". Shapes of large and small, colors of beauty and ugliness, leaders and followers—each having their own divisions, hence it says "differentiated". Third, from "according to their direction" onward, the identity of their intentions: arriving according to their directions, intermingling without confusion, all are able to see the Buddha directly before their eyes, just as a hundred rivers each fully behold the moon. Having the same single thought without divergence, hence it says "with one mind". Gazing intently and receiving with veneration, they look up and revere; not only directly beholding the sixteen-foot body, but thoroughly perceiving the cloud-body of the dharmadhātu.

6.4

Second, concerning "generally revealing the causes and conditions of virtuous conduct": whereas in the listings above praise was spoken individually according to appropriateness, here only now is it generally revealed that their virtuous conduct is equal and uniform. From "and furthermore with..." downward, their individually obtaining dharma-gates is taken as the general [statement], because the earlier [mention of] gathering kuśala-mūla together among the identically-born assembly was also individual. Furthermore, the earlier gathering together explained the reason for host and companion; here, their having been gathered and embraced reveals the cause of their retinue, implicitly complementing the text. This text has many aspects and may be provisionally divided into three: first, it explains leaving behind hindrances to see purity; second, from "in this way" downward, their capacity for receiving transformation is profound; third, from "planting immeasurable" downward, their virtuous conduct is fully perfected. The first and the last are causes, and the middle one is a condition. When causes override conditions, the great assembly sees by themselves; when conditions override causes, the Buddha's power enables them to see. Causes and conditions coalesce with no fixed distinction between close and distant, so causes and conditions are explained alternately. Furthermore, the first section shows their present virtuous conduct to be profound, while the latter two show their causes and conditions of past attachments and long-term gathering. Now seeing is condition becoming cause, and because the response between resonance and guidance accords with the Dao, they constantly dwell in the Buddha's assembly.

Now, the first: "Leaving behind hindrances to see purity"—affliction is the affliction obstacle (kleśāvaraṇa). Impurity of mind is the cognitive obstacle (jñeyāvaraṇa); this obstacle obscures the mind because it deludes one regarding what is to be known. When it says "all", this refers to both the conceptually differentiated and the co-emergent, whether as seeds or manifest activity. When it says "residual propensities", this refers to the coarse, burdensome energy-traces of the two obstacles, like Pilindavatsa's residual pride or Mahākāśyapa's fidgeting. Now they are all bodhisattvas at the culmination of the stages; wisdom manifests and emotional delusion has perished; they verify noumenon and penetrate phenomena, and their mind-mirror is clear and bright; therefore it says "already left behind". If one considers the perfect interpenetration of the stages, where when one is cut off all are cut off, this also applies to the initial station.

When it says "destroying the mountain of heavy obstacles", this is explained broadly by way of metaphor: because the path capable of destroying destroys the mountain of the two obstacles, whose substance is solid, thick, towering, and steep like a mountain. Furthermore, specifically, cognitive obstacles obstruct bodhi, and delusion-obstacles obstruct complete quiescence (nirvāṇa); broadly, they both obstruct [these] as well as all Buddha-dharmas; therefore they are called "heavy".

When it says "seeing the Buddha unobstructed", this is the fruit of severing obstacles. Yet it has two meanings: first, explaining unobstructedness in terms of what is capable of seeing. Due to severing the two obstructions, wisdom is bright and noumenon is revealed; because noumenon is revealed, they see the dharmatā-body; because wisdom is bright, they see the Buddha's wisdom-body. Noumenon and wisdom merge into oneness, seeing the unobstructed body, and unobstructedness is itself nirvāṇa. Second, explaining unobstructedness in terms of what is seen: possessing the ten unobstructednesses, as already explained above.

Second, from "in this way" downward, their capacity for receiving transformation is profound. Within this, first is a general [statement] and then the particulars. In the first, "in this way" points to the aforementioned assembly that severed obstacles. "Oceans of kalpas" explains that the time of their being gathered and embraced was vast and distant. When it says "the four ways of gathering", these are the methods of gathering and transforming, namely: giving (dāna), loving words (priyavādita), beneficial action (arthacaryā), and cooperation (samānārthatā). Giving is the condition of gathering, because it provides material support to them. Loving words are the substance of gathering, because they directly demonstrate detriment and benefit. Beneficial action is the locus of gathering, because it establishes them in wholesome states. Cooperation means resolving doubts, causing them to attain certainty.

Afterward, from "at each and every" downward, it specifically shows the marks of gathering. In this: earlier it was said they were gathered across oceans of kalpas; where were they gathered? It means at the dwelling of each and every Buddha. When were they gathered? When planting kuśala-mūla. With what dharma were they gathered? It means with various expedient means. What were the marks of gathering? It means teaching and maturing them; "teaching" refers to the beginning, and "maturing" applies to the end. What was the intention behind gathering? Causing them to firmly abide in the path of omniscient knowledge. "Path" is cause, meaning they cultivated the Buddha-cause solely for the sake of the Buddha-fruit.

6.5

Third, from "planting immeasurable" downward, their virtuous conduct is fully perfected. What was the benefit of the earlier gathering? It was to cause their virtue to be perfected. Within this, it first resolves the perfection of the cause, and afterward enters the ocean of the fruit. Now, the first: the text has five clauses. First, "planting immeasurable good"—they have already surpassed the seventh stage, because of their exceptionally superior kuśala-mūla. Second, from "all have already" downward—they have already surpassed the eighth stage, because their great vows are fulfilled. Third, from "that which they practice" downward—they have already surpassed the tenth stage, because their practice is complete and their obstacles purified. Fourth, from "regarding emancipation" downward—the preceding explained the perfection of virtue, and this possesses the path of deliverance: one path is immeasurable paths, already surpassing birth-and-death and not dwelling in nirvāṇa; therefore it says "skilfully emerge". Fifth, from "constantly seeing" downward, this concludes with seeing the Buddha: because their virtue is as lofty as the tenth stage, for this reason they constantly see. It is not seeing through inference; hence it says "distinctly". Not grasping at physical marks is called "illuminating and discerning". Furthermore, the Buddha pervades manifoldly across oceans of lands as numerous as atoms and hairs; having such virtue, they behold this; this is called "distinctly illuminating and discerning".

Second, from "by the power of superior understanding" downward, they enter the ocean of the fruit. This section of text, looked at from what precedes it, is specific, because amid possessing virtues in general they specifically enter the fruit; looked at from what follows, it is general, because it is the heading of liberation among the forty assemblies; here it is provisionally subsumed under the former. Within this, there are two: first, mounting causes to enter the fruit; this is knowing through inferential cognition, like seeing the soaring of a luan-phoenix and knowing the great void can be penetrated, or gazing at a leaping dragon and knowing the vast ocean can be traversed. That is to say, by the power of superior understanding they seal and assent to the Buddha's words, knowing the depth and distance of his merit and wisdom; by the power of faith and understanding they look up to the Buddha's transformation, knowing the vastness of his loving-kindness and compassion. This is entering the great ocean of the Tathāgata's virtues; it is also superior understanding sealing and sustaining the virtues of the fruit. Second, from "attained in..." downward, it explains obtaining a portion of the fruit's function. When it says "liberation gate", the obstacles of the Buddha-fruit are stilled and its great function is unobstructed, therefore it is called "liberation". True liberation is the Tathāgata's penetrating wisdom. One roams into it, hence it is named "gate". Because the assembly individually verifies and accords with it, it is termed "attaining". This liberation is itself the gate; the Buddha attains it in its generality, and the ocean-like assembly attains it in its particulars. Furthermore, the Buddha's liberation is simply called liberation, whereas the dharma attained by the assembly is termed a "gate", because it can access that fruit and function. This is the gate of liberation. Moreover, the dharma attained by the assembly is free from obstacles and sovereign, so it is called liberation. The place entered by wisdom is also called a gate; because one enters the liberation of the fruit by means of the liberation of the cause, it is also called a gate—this liberation is itself the gate. However, only when general and specific perfectly interpenetrate, cause and fruit mutually penetrate, and there is manifold non-obstruction, does it become the true liberation gate. Therefore, below, it either praises the Buddha's fruit-virtues, or praises the causal practice, or explains in terms of what the devas and others have attained, wishing to illuminate them implicitly.

Next, "sporting in supernormal powers" directly clarifies the marks of entry. "Sporting" means sovereignty in entering and exiting. "Supernormal powers" are unfathomable and unhindered. Interpreted in terms of contemplating the mind: non-obstruction between mind and object is called liberation; entering noumenon through this is hence named a gate. If one takes a gate as an [external] gate, it cannot provide passage. If the gate is itself suchness as it truly is, what is there to pass through? When right entry entails the disappearance of both, that is the true gate. One who enters like this has original awakening serene and clear, which is called exhausting the ocean of the fruit. When the real is not outside the delusive, cause and fruit perfectly interpenetrate; when mind and object are boundless, liberation is without limits.

6.6

Third, from "so-called" downward, it specifically clarifies obtaining the dharma and praising the Buddha. Among the forty assemblies, each first has a prose section on obtaining the dharma, which is the cataloguing by the compiler of the sūtra; afterward, they speak verses in praise, which was their presentation at that time. However, the assembly gathering and the verse praises occurred at the same time; as the text cannot record them simultaneously, it arranges them in sequence. That each attains one [gate] is to reveal that the Buddha's virtues are inexhaustible. Because one ascends from the specific into the general, the entire assembly cannot exhaust them. Therefore Sāgaramati says: "The Tathāgata's realm has no boundary; each, according to their liberation, is able to observe and see it." That Samantabhadra attains ten reveals that he equals the Buddha's inexhaustibility. Within the text, first comes the differently-born assembly, and afterward the identically-born assembly. In the former, there are three: first, the various devas; next, the eight classes; and last, the various spirits. Now, the first divides into two: first, the form-realm devas; afterward, the desire-realm devas. In the former, there are five; here, the first is the prose on the ten dharmas of the Deva of Sovereignty. The first, "equal to the dharmadhātu...", is the liberation of the dharmakāya. "The dharmadhātu and the realm of empty space" is the function. The space that is the locus pervaded is the phenomenal space. The word "dharmadhātu" encompasses in meaning both phenomena and noumenon, meaning it not only pervades empty space, but also pervades phenomena such as form and mind within space, as well as the noumenon of space and existence conforming to truth. Furthermore, if one only speaks of space, it is a single layer of pervasion; now saying "dharmadhātu", it is pervaded in manifold layers. Why is this? Because the space realm accommodates each and every dust mote, and those things and objects within each and every dust mote all conform to truth; therefore, each has boundless oceans of lands, and the great function of the Buddha's body completely fills them all. Below, the verse says "inexhaustible". "Serene and quiet" is the essence. Yet it has two meanings: first, explaining that the aforementioned great function has no marks of function, without obstructing constant quiescence; second, because this wisdom-function is itself quiescence identical with truth, for this reason, in accord with each and every function, it pervades all places. "Expedient means" is the function. It also has two meanings: first, explaining that the aforementioned quiescence has no marks of quiescence, without obstructing the great function; second, internally identical with the true nature, without obstructing outward response to diverse faculties; hence it is called expedient means. Quiescence and function are unobstructed; therefore it is termed "power".

6.7

Second, "universally contemplating all dharmas with complete sovereignty" is the liberation of the wisdom-body. This has three meanings: first, with the universal eye regarding all dharmas, there is none it cannot contemplate; second, contemplating all dharmas does not destroy phenomena while being wholly noumenon; third, within a single dharma seeing all without obstruction—all of these are named sovereignty.

6.8

Third, "knowing that all dharmas do not arise, etc.," is the liberation of individual and common characteristics. This also has two meanings: first, knowing non-arising and the rest, one inwardly realizes the true principle; second, by effortless practice, one outwardly responds to the various capacities. However, non-arising and the rest are the essence of the Buddha-Dharma, and although there are many approaches to explaining them, I will briefly present one or two. First, an individual explanation: non-arising and non-ceasing are treated in terms of the objective realm, while non-coming and non-going are treated in terms of practice. First, non-arising and non-ceasing briefly have five meanings: (1) In terms of the fully conceptualized nature (parikalpita), because it is false clinging, there is no dharma that can arise or cease. Furthermore, existence in subjective sentiment is non-existence in principle, hence there is no arising; non-existence in principle is existence in subjective sentiment, hence there is no ceasing. Non-ceasing and non-arising are one dharma. Moreover, when sought, the marks of the fully conceptualized cannot be found, hence non-arising; yet it can reveal the signless nature, hence non-ceasing. Non-ceasing is precisely non-arising; they are also one dharma. (2) In terms of the nature of dependent origination, dharmas have no self-essence and arise by gathering conditions; thus arising is non-arising, and since they are originally unarisen, there is nothing that can cease. Furthermore, because dependent origination lacks self-nature, there is no arising; because self-naturelessness dependently originates, there is no ceasing. The Madhyamakaśāstra states: "Because there is the meaning of emptiness, all dharmas are able to be established." Therefore, non-arising is precisely non-ceasing, and non-ceasing is precisely non-arising; they are one thing. Moreover, when analyzing conditions, there is no origination, hence non-arising; yet it can reveal the unarisen nature, hence non-ceasing. (3) In terms of the consummate nature (pariniṣpanna), because it is not conditioned, it lacks those marks of arising and ceasing. Furthermore, because it is not an object of the deluded mind, there is no arising; because it is realized by noble wisdom, there is no ceasing. Moreover, its essence does not undergo change, hence non-arising; yet in accordance with conditions it causes dharmas to arise, hence non-ceasing. Non-ceasing is precisely non-arising; they are one thing. (4) Comprehensively in terms of the blending of the three natures: regarding a single dharma, in terms of the fully conceptualized it does not arise; in terms of the consummate it does not cease; in terms of the other-dependent it neither arises nor ceases; in terms of the three non-natures it is not non-arisen and not non-ceased. (5) Furthermore, these four propositions combine into a single aggregate, which can be seen at once in its perfect interpenetration without obstruction. Second, non-coming and non-going: in terms of practice, correct wisdom turns away from false clinging without going away, and tends toward the realization of the true principle without coming. Furthermore, it gives rise to function relying on essence without going, and manifests before capacities in response without coming. Moreover, it goes forth to respond to various capacities without going, and constantly returns to quiescent cessation without coming. Non-coming is precisely non-going; the non-dual constitutes a single flavor. Because this great wisdom responds to capacities without thought—just as the maṇi jewel and the heavenly drum accomplish deeds without cogitation—it is called effortless practice. Second, a common explanation: non-arising and non-ceasing can also be treated in terms of practice, and non-coming and non-going can also be treated in terms of the objective realm. This means: when deluded thoughts are stilled like empty space, what arises and what ceases? Furthermore, although great function arises, the mind is seen to be unarisen; when the function subsides and returns to quiescence, one realizes there is originally no ceasing. Moreover, constantly according with the true principle, quiescence and illumination reside in one's bosom—in such a mind, what arising and ceasing could there be? This explains non-arising and non-ceasing in terms of practice. Explaining non-coming and non-going in terms of the objective realm: like flowers in the sky, there is nothing that comes or goes. Furthermore, when conditions assemble, there is coming, but coming has nowhere from which it arrives, hence there is no coming; when conditions dissipate, there is going, but going has nowhere to which it departs, hence there is no going. Moreover, all dharmas are precisely tathatā; how could tathatā come or go? Third, reciprocal explanation: why are they without arising and ceasing? Because they are without coming and going. Why are they without coming and going? Because they are without arising and ceasing. Furthermore, since there is neither coming nor going, they are neither one nor different; since there is neither arising nor ceasing, they are neither annihilated nor eternal. Wisdom accords with the preceding principle, hence it is effortless; yet it does not obstruct arising and the rest, hence it is called practice. This, then, is the arising of non-arising, and the non-arising of arising; because it is effortless and because it is constantly quiescent practice, constant function and quiescent function are non-dual—this is obtaining liberation from effort. This is the essential point of the true Dharma, whose doctrinal flavor is inexhaustible; do not weary of the extensive text.

6.9

Fourth, "clearly perceiving all dharmas, etc.," is the liberation of the meaning of contemplation. The words "clearly perceiving" are used to differentiate it from inferential knowledge. The words "true marks" briefly have three meanings: first, using wisdom to contemplate the actuality of phenomena, because phenomena are not false—hence the later sūtra text says, "contemplating conditioned dharmas as having the true mark"; second, using prajñā to contemplate the reality of noumenon, namely the signless, where the signlessness of signs is named the true mark; third, using unobstructed wisdom to know non-dual reality; exhausting reality, it is profound, and reaching the limits, it is vast—hence it is called the ocean of wisdom. Not being bound by marks is the liberation gate.

6.10

Fifth, "giving to sentient beings, etc.," is the liberation from the obstruction of compassion (maitrī). Separation from all dangers and terrors is called peace; pleasing body and mind is called joy. Seeing the Buddha, one obtains both benefits, hence peace and joy; afflictions do not arise, hence one attains concentration. The Buddha's virtues are inconceivable, hence joy and concentration are boundless; this is a great skillful means.

6.11

Sixth, "causing them to contemplate, etc.," is the liberation from the obstruction of sorrow (karuṇā). Sentient beings create karma out of delusion; creating karma, they experience suffering; being in darkness, they do not see the future; not seeing the future, they fall into inversion. Thus, of all great terrors, none surpasses delusion. Causing them to contemplate primordial quiescence, the marks of delusion are fundamentally empty; when they do not even create good, how could they commit evil?

6.12

Seventh, "skillfully entering, etc.," is the liberation from karmic obstructions. The Buddha manifesting in the ten directions is the boundless realm; realizing the nature of non-reliance is called skillful entering. When they do not even rely upon the Buddha, how could they produce karmic thoughts?

6.13

Eighth, "universally going to the ten directions, etc.," is the signless liberation gate. Although the body responds to the ten directions, it remains still and unmoved while wisdom proclaims all dharmas; tranquil and without reliance, it does not grasp at marks, because it is unmoving like tathatā.

6.14

Ninth, "entering the Buddha's, etc.," is the liberation from names and marks. The Buddha's wisdom accords with tathatā, which is called entering the quiescent realm. Being quiescent yet able to respond, body and wisdom emit light universally throughout the ten directions. Furthermore, it causes beings to enter the signless, hence tranquil; and to enter the nameless, hence quiescent. In the tenth, this heavenly king's name is slightly inverted compared to the earlier enumeration. Earlier he was named Extreme Vigour Famous Light (Jijingjin Mingcheng Guang). There are many instances of this throughout the texts, whether due to variations in names while preserving the meaning, or discrepancies between expansive and abbreviated renderings; these are all merely due to the translators not harmonizing them well. As for the dharma gate named "abiding in one's own, etc.," this is the liberation gate that is free from the marks of dual grasping and able to benefit oneself and others. "The place of one's own awakening" means freedom from the perceived and the perceiver, where noble wisdom of self-awakening constantly manifests before one. "And by means of the boundless, etc.," means taking the boundless dharmadhātu as object, delivering boundless sentient beings, and attaining vast bodhi.

6.15

Second, the leader speaking the verses has two parts: first, displaying the manner of speaking; second, explaining the main discourse. Now, the first: Flame Sea (Yan Hai) is the leader of this assembly, reverently receiving the Buddha's power to express their minds for the assembly. The Daśabhūmika-śāstra states: "Receiving the Buddha's power reveals the absence of conceit. Universally contemplating the ten directions indicates the absence of partiality." Here, contemplating his own assembly is only slightly different in being specific rather than general. Now, there are four kinds of verses in total: (1) Anustubh verses: here, without regard to prose or verse, simply counting thirty-two syllables constitutes one verse. (2) Gāthās: here translated as chanted verses; also called non-versified verses, because they do not versify prose; or called direct verses, meaning they directly expound the Dharma in verse. (3) Geyas: here translated as corresponding verses. (4) Udānas: here translated as gathered and bestowed verses, meaning they collect many meanings in few words and bestow them on others to recite and uphold. These here are precisely gāthā verses, and the subsequent ones should all be understood accordingly. For what purpose does the sūtra establish many verses? There are briefly eight meanings: (1) because few words contain many meanings; (2) because praises are mostly delivered in verse; (3) to repeat the teaching for those of dull faculties; (4) for the sake of those who come later; (5) in accordance with personal inclinations; (6) to make it easy to accept and uphold; (7) to further clarify the previous teaching; (8) because it was not spoken in prose. Here it directly pertains only to the first two, implicitly encompassing the fifth and sixth.

6.16

Second, in the main discourse, the ten verses in sequence each represent one dharma gate in the compilation, which took these to form the prose; it is not that these versify what came before. However, the prose and verses here have many differences: the characters in the verses are fixed, whereas the prose varies in length; moreover, the prose concerns the devas' attainment of the Dharma, while the verses praise the Buddha—this is necessarily so. If we compare the two texts, there are distinctions of cause and effect, differences between essence and function, mutual foreshadowing or omission, alternating presentation of difficult and easy points, differences between dharma and metaphor, or reciprocal mention of the active and passive. Therefore, those who transmit the teaching should discern this well; when the two texts illuminate each other, the meaning is easily understood. Now, in the first deva, the first two lines are the previously mentioned dharmadhātu and space that are pervaded, and also clarify the Buddha's body that pervades, so that all ten bodies pervade. "Inexhaustible": first, manifestation is inexhaustible, like clouds emerging from a high mountain; second, it is not a dharma that perishes, like the permanent abiding of space. The next line is quiescence: because it lacks self-nature, it cannot be grasped as one, different, both, or neither. The last line is skillful means, combining the two into power. This verse is the speaker's own dharma, hence the deva's name is not concluded here; the subsequent ones should all be understood accordingly. In the second, the first line is the aforementioned sovereign Buddha being the Dharma King, sovereign over dharmas; the next line is contemplation; the third line is universality; the last line attributes the dharma to the person, because it is spoken for others. However, since the concluding name has the same meaning as the dharma gate, to avoid prolixity it is not matched here; others follow this pattern. In the third, the first line is effortless; "inconceivable" is the label, "free from discrimination" is the explanation. The next line is non-arising and the rest; "marks" are arising and the rest, "without" means the negative. The third line is practice. The prose requires one first to know the non-arising of dharmas before being able to achieve effortless practice; the verse requires freedom from discrimination before being able to see the non-arising of dharmas. Inward realization and outward function occur simultaneously, which is why the two texts differ in sequence. In the fourth, the first line clarifies vastness; the next line clarifies depth, which is the aforementioned ocean of wisdom; the third line shows seeing the reality of dharmas for oneself, and thus being able to prevent beings from being confused about phenomena and noumenon. In the fifth, the first line is skillful concentration, and the next two lines are giving peace and joy. In the sixth, the first line is the aforementioned dark delusion, meaning perpetually confused about false realms and constantly veiling the true mind; the next line causes them to contemplate quiescence; the following line means that through extinguishing ignorance, one attains the blazing light of sambodhi, which is the aforementioned meaning of cessation. In the seventh, the first two lines mean skillfully entering the boundless realm, where the boundless realm is the place of response; "incomparable" means skillful. In the next line, "without nature" means responding upon resonance; "without reliance" means thoughts are quiescent. Through this, one can cause beings not to create karma. In the eighth, the first two lines mean universally going to the ten directions to speak the Dharma; the next line means unmoving and without reliance. In the ninth, the first line means entering the quiescent realm; the next two lines mean universally manifesting radiance. In the tenth, the first eleven characters take the boundless realm as the cognitive object, and "seeking bodhi" is the place of one's own awakening; the next line indicates that having taken that realm as object, spiritual transformations must arise, which was omitted in the previous text.

6.17

Second, explaining the Bṛhatphala devas of the fourth dhyāna. Among the ten dharmas in the prose: first, "universally contemplating, etc.," is bestowing the Dharma in accordance with capacities, explaining the attainment of liberation from the obstruction of preaching the Dharma without fruit due to not knowing capacities; severing doubt and producing faith is the fruit of preaching the Dharma. This means contemplating capacities and recognizing illnesses to preach the Dharma according to faculties; because medicine and disease do not mismatch, doubts are removed and illnesses are cured.

6.18

In the second, the phrase "according to their mindfulness" has briefly two meanings: first, whichever Buddha they are mindful of, he responds according to that name; second, mindfulness has depths and shallows, causing them to see the Buddha as coarse or subtle; this is obtaining liberation in manifesting the body.

6.19

In the third, "the equality of dharmatā" is being of only a single flavor. "Without reliance" is freedom from subject and object. "Adorning the body": realizing the true adornment is precisely non-adornment; therefore, although manifesting in the world, it is still like dharmatā, not relying on any realms of existence. This is obtaining liberation from having reliance.

6.20

In the fourth, "knowing the dharmas of the world" means that the mental dharmas of the sentient world are each different; having known them, he manifests spiritual penetrations and expounds the Dharma as appropriate, hence it is called "establishing." Establishing swiftly in a single thought is beyond the comprehension of humans, devas, or non-Buddhists. Using this to adorn the Tathāgata's ocean of teachings is obtaining liberation from the obstruction of sluggishness in establishing the teachings of the Dharma.

6.21

In [the explanation of] the fifth, "in a single hair," and so on, it is explained according to the power of the inconceivable liberation in the verse. Unobstructedness has two meanings: first, simply with respect to what is manifested, the many lands within a hair are themselves mutually unobstructed; second, with respect to both subject and object, a single hair is not large and many lands are not small, so that oneness and multiplicity, largeness and smallness, are all unobstructed. Furthermore, because there are no marks of largeness or smallness, this attains liberation from the obstacle of grasping onto attachments.

6.22

In the sixth, "universal approach," one approach encompassing all approaches is called a "universal approach," because in accordance with each and every approach, the dharmadhātu is fully gathered. Contemplating the dharmadhātu within it, profound wisdom aligns with and penetrates it; hence it is called "entering." This attains liberation from [the obstacle of] following after marks.

6.23

In the seventh, sentient beings are boundless and their capacities differ; in response to them, forms are manifested and Dharma is expounded in various different ways. Since once their faculties are ripened he does not cease, he continuously appears through the exhaustion of kalpas. This attains liberation from the obstacle of fearing suffering and not transforming sentient beings.

6.24

In the eighth, "contemplating all," and so on, means that by contemplating phenomena one enters the noumenon, and the noumenon transcends mental conceptualization, so it is said to be "inconceivable." This attains liberation from [the obstacle regarding] various karmic retributions.

6.25

In the ninth, the Dharma approaches are boundless, and those for deliverance are essential; because capacities are of ten thousand kinds, the essential ways of deliverance are difficult to conceive. This attains liberation from attachment to marks.

6.26

In the tenth, through various skillful means, merely according with what is appropriate, one ultimately accomplishes all-knowledge; this is called "entering the Buddha-Dharma," because the manifestation of great compassion universally rains upon all equally. This attains liberation from [the obstacle of] not wishing to benefit sentient beings. Above, it was said that the essential ways of deliverance cause one to leave false suffering; here, it is said that entering the Dharma causes one to attain true bliss.

6.27

In the verses, contemplating the three classes of devas within his own assembly is because the upper five Śuddhāvāsa [heavens] are not what is addressed. The order of the ten verses is just like that of the prose. In the first, the first two lines are the realm about which there is doubt. The word "realm" covers both limits and objects of contemplation. "Universally causing" is because one expounds in accordance with the capacities [of beings]. "To generate faith and understanding" means cutting off doubt. Because the limits of the Buddha's great functioning are difficult to fathom, one cuts off doubts regarding the Buddha and generates right understanding. Believing in the realm contemplated by the Buddha cuts off doubts regarding phenomena and also generates right understanding. That is, if one doubts, saying: "Does the persistence of cause and effect imply it is not true emptiness? Or, because it is empty, are there no causes and effects?" Now it is made clear that precisely because of true emptiness can causes and effects be established, and because causes and effects are established, it is true emptiness. The fourth line explains the word "all"; because the Buddha has the intention to benefit sentient beings, and since it encompasses all, it is vast and inexhaustible. In the second, the first line is recollection; the next two lines cause one to see the Buddha. In the third, the first line is the equality of dharmatā being without reliance; the next two lines are the adorned body, meaning that having dharmatā as adornment, there is no place of reliance. In the fourth, the first line is understanding all worlds; the next two lines are the instantaneous establishment of an inconceivable ocean of adornments. In the fifth, the first two lines are the manifestation of lands in the pores. Above, it spoke of inconceivable Buddha-lands simply in terms of their horizontal multiplicity; now it speaks of the past, thereby vertically exhausting the prior limit. That all are manifested is like a mirror manifesting images. The next line is unobstructedness; causing those who should be delivered to see is the Buddha's spiritual penetrations. Contemplated relying on the Buddha's mirror wisdom, dharmatā is ever thus. In the sixth, the first two lines are the universal approach; the next line is the dharmadhātu; the final line's meaning also includes entering. In the seventh, the first two lines are appearing in various ways for all sentient beings; the next line is constantly appearing through boundless kalpas, meaning that in terms of the hiding and revealing for beings' faculties, the Buddha has no coming or going, and therefore constantly appears. In the eighth, the first line is contemplating all worlds; the next two lines are entering the inconceivable Dharma. If one considers it in terms of noumenon, its depth is deep, but not extremely so; here, not destroying phenomena yet being identical to noumenon, it is said to be "extremely deep." Entirely grasping the noumenon to form phenomena is called the "profound and mysterious place." Combining the two phenomena above as constantly tranquil explains the meaning above; because all phenomena are precisely tranquil, they cannot be conceived through noumenon or phenomena. In the ninth, the first two lines show all sentient beings; the next line reveals the Dharma that is the essential way of deliverance. In the tenth, the first two lines are contemplating sentient beings who are to be transformed; the next line causes them to enter the Buddha-Dharma.

6.28

Third, explaining the ten dharmas of the prose section for the third dhyāna [heavens]. In the first approach, being tranquil yet universally manifesting is called "skillful means." The expounding itself is the path, because through expounding one enters the Buddha's ocean of liberation. This attains liberation from the obstacle of having obstruction between essence and function. Furthermore, the word "skillful means" also applies to the skillful means for entering liberation.

6.29

In the second approach, "according with all," and so on, means attaining liberation from the inability to manifest universally. As for the words "light and shadow," there are briefly two explanations: first, it means that shadow is cast due to light, and the shadow resembles only the substance and not the light; forms are manifested relying on wisdom, and the forms accord with the inclinations of the assembly and do not accord with one's own wisdom. Responding in accordance with inclinations is called "universal manifestation." Second, the moon in the water is also called "light and shadow," meaning that the Buddha-moon does not arrive, yet its reflection appears in the water of the mind; the reflection mostly resembles the moon and slightly resembles the water, meaning that when the water moves, the flowing light ripples, and when the water is turbid, it resembles a dark moon. If approaching a pond that is still and clear, the round jade disc is brilliant. This also accords with the intentions of oneself and others. Here, in terms of the deva king, it merely accords with what the deva assembly delights in; the verse, in terms of the Buddha, leaves nothing unresponded to.

6.30

In the third approach, the Buddha's realm has two aspects: first, the dharmatā of tathatā is the realm realized by the Buddha; second, the lands of the ten directions are the realms transformed by the Buddha. Adorning and purifying also have two aspects: abandoning marks and quelling delusions adorns the realm of suchness; dedicating the myriad practices through pariṇāmanā adorns the realm of transformation. The non-obstruction of these two is the great skillful means. This attains liberation from [the obstacle of] having no skillful adornment.

6.31

In the fourth, "following all," and so on, means that because great compassion is profound, one enters saṃsāra accordingly; because sentient beings are boundless, one forever wanders in transmigration to guide them. This attains liberation from the obstacle of lacking great compassion and abandoning sentient beings.

6.32

In the fifth approach, in the Buddha's taming of sentient beings, he either subdues them, gathers them in, or combines both practices; although his compassionate vows have many approaches, they all cause beings to proceed toward the unsurpassable path. If one is mindful of this, one is naturally transformed and does not remain stuck in the provisional. This attains liberation from the obstacle of forgetfulness regarding the superior object of focus.

6.33

In the sixth, "attaining the universal approach," and so on, means that with a dhāraṇī that matches dharmatā, the Buddha encompasses all dhāraṇīs, hence it is called a "universal approach"; furthermore, it can flow forth inexhaustibly, hence it can be called an "ocean." This attains liberation from the obstacle of forgetting in hearing and reflecting.

6.34

In the seventh approach, it means that the Buddha's emergence is difficult to encounter, so he leads them to encounter it; faithful mind is difficult to generate, so he encourages them to generate it. Faith contains all virtues, therefore it is called a "treasury." As the sūtra states below: "Faith is a precious treasury, the foremost wealth." This attains liberation from the obstacle of jealousy and wrong views.

6.35

In the eighth, "able to cause," and so on: the above caused faith in the Buddha, this causes faith in the Dharma. Looking up in reliance is faith; understanding brings joy; having faith, one can enter; being joyful, one puts it into practice, and on that basis attains liberation and departs. This attains liberation from the obstacle of beings being deluded and covered, obstructing the path of deliverance.

6.36

In the ninth approach, it means that the realm of sentient beings, the dharmadhātu, the realm of taming, and the realm of space are all boundless and inexhaustible. With the realm of skillful means, the bodhisattva's compassion and wisdom reveal the dharmadhātu, enact the realm of taming, and equal the realm of space; this is because liberation is attained from the obstacle of limitation. In the tenth, "contemplating sentient beings," and so on, means that out of compassion one pities, and out of wisdom one contemplates; contemplating defilements, knowing their afflictions and conduct, one transforms and delivers them. This attains liberation from the obstacle of lacking compassion and lacking skillful means.

6.37

In the verses, there are eleven verses; the first ten follow the sequence of the preceding prose. In the listing of names according to the Sanskrit text, this prose lacks the eleventh deva, whose name is the Deva King of Wondrous Adornment of Constellation Sound; when it says "Wondrous Sound" below, it is an abbreviation and has not been translated back. In the first verse, the first two lines are thoroughly penetrating skillful means, manifesting in reliance on dharmatā; the latter two lines are expounding that is itself the path, expounding inconceivable liberation and causing the assembly to return together. In the second, the first two lines clarify that light and shadow manifest universally without reliance, hence being like shadows; the third line completes the two meanings above, being unarisen and therefore without reliance like a shadow, briefly not elucidating according with the devas' delight. In the third, the first line marks skillful means cultivated for immeasurable kalpas, also revealing the great meaning; the next two lines directly clarify skillful means adorning the Buddha's realm. In the fourth, the first two lines are sentient beings forever transmigrating, meaning that ignorance blinds and covers the fundamentally pure mind, so that they create karma and receive bodies, thus constantly dwelling in birth-and-death; the next line means following and showing it to them. In the fifth, the general marks of the Buddha's practices of taming beings are versified: the first line is lofty, the second line is deep, and the last line is broad. In the sixth, the first two lines are the universal approach dhāraṇī; the next line is what flows forth. Showing teachings means showing good and bad teachings, causing practice to match the nature without bias, and thus it is all-pervading and inexhaustible. In the seventh, the first two lines are encountering the Buddha; the next line is generating the treasury of faith. Without faith, the Buddha is difficult to encounter; right faith can only be generated by the Buddha. Once encountering the Buddha generates faith, they reciprocally bring each other about; having met him now, how could one not have faith? In the eighth, the first two lines are the Dharma heard, with the absence of intrinsic nature as the true nature of phenomena; the next line causes sentient beings' faith and joy in deliverance to be pure, departing from the turbidity of non-faith and accomplishing undefiledness. In the ninth, the first line is the person able to tame, the previous cause producing this result. Transforming the realm of sentient beings is the practice of taming. Being boundless and inexhaustible is inconceivable. Reflecting on gladdening beings is called entering. In the tenth, the first two lines are the immeasurable defilements of sentient beings, meaning that both sharp and dull kleśas, and the rākṣasas of craving and views, are all extremely terrifying; the next line pities them with compassion and causes them to depart through wisdom. In the eleventh, since it is missing in the prose, it is briefly shown corresponding to the name. The first two lines are the meaning of constellation adornment, meaning that the Buddha's light streams through the dharmadhātu, brilliant as a spread of stars; the next line is the wondrous sound's adornment in transforming sentient beings, which does not go beyond the three wheels. Above, it said "Wondrous Sound," simply naming it by raising one aspect. If establishing the name in the prose, it should say: "attaining the liberation approach of emitting light to manifest the Buddha's three wheels to gather and transform."

6.38

Fourth, explaining the ten dharmas of the prose section for the second dhyāna [heavens]. In the first, there are two meanings: first, inwardly realizing true bliss. The sūtras and treatises jointly explain that bliss has five kinds: first, cause; second, result; third, counteracting suffering; fourth, severing feeling; fifth, non-affliction. Non-affliction bliss further has four kinds: the bliss of leaving home and seclusion, the bliss of the comfort of dhyāna, the bliss of awakening to phenomena in bodhi, and the bliss of the tranquility of nirvāṇa. Here it corresponds to the fourth. If one broadly takes the word "feeling" to also include dhyāna and bodhi, then it encompasses cause and effect. As for saying "constantly experiencing," it is because by experiencing all feelings through non-experiencing; if it depends on objects, it is not constant. Second, from "and able to descend" downward, externally it establishes great meaning, descending spiritually and manifesting marks to eradicate the cause and effect of suffering. This attains liberation from the obstacle regarding the essence and function of nirvāṇa.

6.39

In the second approach, objectless great compassion accords with the ocean of nature, pulling out the grief and anxiety of the world and therefore giving rise to joy and bliss. Being inexhaustible is called a "treasury." This attains liberation from the mind of harming.

6.40

In the third, "in a single thought," and so on, means cultivating the causes of merit and experiencing the primary and secondary results, which is the power of merit. Although involving many people and many kalpas, the results experienced merge the thoughts and kalpas to appear instantaneously. This attains liberation from [the obstacle of] time and kalpas.

6.41

In the fourth approach, it means that through the unmoving Buddha-power, the three [phases] of formation, abiding, and destruction are, like the kalpa of emptiness, constantly pure. This attains liberation from transformation and change.

6.42

In the fifth, "loving and delighting," and so on, means that having faith and delight in the dharmas of the Buddhas and bodhisattvas, reverently honoring and practicing them, one attains liberation from the two obstacles.

6.43

In the sixth approach, "stage" means the wisdom of the stages, meaning realization and purification, which is transcending the stage of the mind by leaving conceptualization. "Skillful means" are the guidance and the causes for entering the stages, such as entering, abiding, and departing. Expounding inexhaustible Dharma with inexhaustible eloquence, one can thereby pass through kalpas.

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Linked texts (1)

大方廣佛華嚴經疏 — Classical Chinese