大方廣佛華嚴經疏 60

English (machine translation) 60

Language: English

60.1

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

Second, from "good man, a good spiritual friend is like a loving mother" onward, teaching and encouraging, meaning instructing him in the method of serving the friend. The text has four sections, all revealed through metaphors. 1. Instructing him to be mindful of the superior virtues of the friend; within this, first praising the superiority, and next, from "one should always like this..." onward, concluding with encouragement. 2. From "furthermore, you serving..." onward, instructing him to give rise to the mind and practice of serving the friend; there are twenty-one clauses, and the text is clear. 3. From "furthermore, toward your own body you should..." onward, contrasting and distinguishing between oneself and the friend; there are ten clauses, each clause having four matters, which can be understood. 4. From "good man, you should generate such a mind" onward, concluding with encouragement to accomplish the benefits. In this there are two parts: first, directly encouraging; next, from "why?" onward, citing the benefits to explain and establish it. In this there are also two parts: first, directly explaining the benefits of serving the friend; next, from "furthermore" onward, reiterating praise of the friend as being able to benefit, so one ought to serve him. Third, from "good man, in brief" onward, concluding both portals of admonition and encouragement together, meaning that individual explanations are hard to exhaust, so it concludes the extensive by following the concise. In this there are also two parts: first, lodging in numbers to conclude the many; next, from "I shall further briefly explain" onward, generally gathering and concluding the many. Since it extends to all, how could it be merely hundreds of thousands? It clearly shows that what was previously called ten ineffables was intended to reveal inexhaustibility. Sixth, from "then Sudhana..." onward, cherishing his virtues, paying homage, and taking leave.

60.3

From here below is the third major division: Maitreya alone, explaining the mark of integrating virtues into the causal stage. Previously, having assembled conditions to enter the real, he is definitely capable of attaining buddhahood; hence it treats the meaning of one with one lifetime remaining fulfilling the causal stage. The text has only five sections, because the station of one lifetime remaining is exceedingly prominent, lacking the deferral of humbling oneself. First, proceeding in quest according to instruction; in this there are two parts: first, indicating mindfulness of the former and proceeding to the latter; second, from "remembering oneself" onward, separately giving rise to superior mindfulness, regretting the past and cultivating the future. In this there are four parts: 1. contemplating past faults to apply antidotes; 2. from "further contemplating this body" onward, contemplating its present suffering to urge forward future goodness—practitioners, please examine and emulate this; 3. from "when generating this thought" onward, explaining the benefits of contemplation and mindfulness, benefiting his superior contemplation; 4. from "all such..." onward, concluding the attribution of the benefits.

60.4

Second, from "Sudhana the youth, with such [thoughts]..." onward, describes his seeing [Maitreya], paying homage, and inquiring. Within this there are two parts: first, seeing and paying homage; second, inquiring. Within the former there are also two parts: first, seeing the dependent [environment]; second, seeing the primary [person], each with an expression of reverence. Within the former of these there are two parts: first, entering samādhi to express reverence; second, emerging from samādhi to pay homage and praise. Within the former of these there are three parts: first, concluding the preceding and introducing what follows; second, specifically revealing the functions of the samādhi; third, summarizing the attainment of benefit. Now for the first.

"Fixing his mindfulness" introduces the samādhi; "reflecting and contemplating" is the preparatory practice (prayoga) for the samādhi; "faith and aspiration" are the causes of the samādhi; and from "entered into the all-pervading..." onward defines the name and characteristics of the samādhi.

Second, from "manifesting everywhere..." onward specifically reveals the functions of the samādhi, which is the simultaneous operation of calming and insight. Within this there are two parts: first, explaining the wondrous function wherein wisdom is identical with concentration. Within this, he first arrays clouds of bodies throughout the dharmadhātu; and second, from "equal to space..." onward, accords with the true source of dharmatā. Second, from "and definitely knew..." onward explains the profound contemplation that accords with the dharmadhātu. Within this there are three: first, understanding that dharmas arise from conditions; next, from "free from annihilation..." onward, wisdom according with the absence of intrinsic nature; third, from "knowing all dharmas to be like a sprout growing from a seed..." onward, converging and returning to the middle way. These three are unobstructed; that is, the three contemplations in a single mind. Now for the first. Recompensing good and evil is why it says "arising from karma." The fruit being produced from its seed is why it says "arising from causes." Cultivating oneself to achieve buddhahood has faith as the source of the path. Evoking another's transformation body causes the reverent mind to appear at once.

Second, regarding according with the absence of intrinsic nature: "Free from inverted views" encompasses the three and four inversions. The four inversions mean apprehending the permanent in the impermanent—this is called an inversion; when one sees the real noumenon, such inversions do not exist. If one takes the impermanent as permanent, that too is not seeing the noumenon as it truly is, because it destroys the marks [of phenomena]. "The view of Īśvara" means the view that Maheśvara can produce the myriad things. Knowing that things arise from one's own karma, they therefore do not arise from another. "Free from the view of self and other": rigidly grasping self and other runs contrary to pratītyasamutpāda. "The view of extreme grasping": adamantly grasping saṃsāra and so forth as having an absolute beginning and end. "Free from existence and non-existence": proceeding from non-existence to existence is termed "arising"; proceeding from existence back to non-existence is termed "cessation." Since their essence is free from arising and cessation, how could existence and non-existence apply? Knowing that emptiness is unarisen dispels dharmas in terms of noumenon. Knowing that they lack mastery (asvatantra) dispels dharmas in terms of conditions. Knowing that they arise from the power of vows dispels dharmas in terms of causes.

Third, regarding converging and returning to the middle way: although every single phrase is free from the above faults, here I will explain them generally. "Like a sprout growing from a seed": because it arises from conditions such as water and soil, it is not non-existent; this is like the first section. Arising from conditions, it has no intrinsic nature, and therefore is not existent; this is like the second section. Being neither existent nor non-existent is precisely the middle way. In this manner, freedom from annihilation and permanence and so on can be deduced by analogy. "Seed and sprout" horizontally illustrates the myriad dharmas; "like a seal producing an impression" vertically illustrates the various dharmas. The Nirvāṇa Sūtra says: "This skandha ceases and that skandha arises in succession, just as when a wax seal impresses clay, the seal is destroyed and the impression is formed," and so forth. The subsequent phrases apply horizontally and vertically alike. Understanding that the world is manifested by the mind is also the contemplation of mind-only; with mind as condition it manifests yet lacks intrinsic nature, which is the contemplation of the middle way. The rest can all be understood accordingly.

Third, from "Sudhana the youth..." onward summarizes the attainment of benefit.

Second, from "arising from the earth..." onward describes his emerging from samādhi to pay homage and praise. Within this there are three parts: first, physical reverence by circumambulation; next, from "giving rise to this thought..." onward, mental reverence by contemplation; finally, in the verses, verbal reverence by praise. In the second, he adduces the virtues of the one capable of dwelling there to praise the tower in which he dwells, as fully shown by the first line. The phrase "this great tower" runs through all the lines. Within this it is divided into ten: first, revealing its superiority in terms of the sphere; second, from "is the entry into all profound..." onward, revealing its wondrousness in terms of virtue; third, from "is using a single kalpa..." onward, revealing its mastery in terms of function; fourth, from "is before all sentient beings..." onward, revealing its superiority in terms of practice; fifth, from "is capable of dwelling in dharmas difficult to know..." onward, revealing its depth in terms of contemplation; sixth, from "is dwelling in great loving-kindness and compassion..." onward, revealing its superiority in terms of antidotes; seventh, from "is, although dwelling in the four dhyānas..." onward, clarifying mastery in terms of calming and insight; eighth, from "is, although regarding all karmic afflictions..." onward, revealing superiority in terms of altruistic practice; ninth, from "is, although practicing the nine successive absorptions..." onward, clarifying mastery in terms of guarding the practice of the Hīnayāna; tenth, from "this great tower..." onward, concludes with the dwelling place of virtue. Among the previous nine, except for the first two and the fifth, all operate both provisional and real, noumenon and phenomena, in tandem.

Third, regarding the verbal praise in verses, there are fifty-five verses, divided into two: the first thirty-four verses in seven-character lines cite virtues to praise the place; the latter twenty-one verses in five-character lines point to the place to illuminate the virtues. Within the former there are two: the first two are general praises—one in terms of stage of practice, one in terms of name and virtue; the remaining verses specifically address virtuous practices, within which are four: first, seven verses on the superiority of self-benefiting practices; second, ten verses praising the superiority of altruistic practices; third, eight verses praising the superiority of merits; fourth, seven verses praising the superiority of skillful means. In the latter five-character lines pointing to the place to illuminate virtues, although the words rely on the environment, the intent lies in praising the primary [person]. Within this there are six: the first two concern converting those below; the next two concern contemplating above; the third has five verses clarifying mastery in samādhi; the fourth has seven verses clarifying the breadth and depth of wisdom; the fifth has one verse revealing his impartiality; the sixth has four verses concluding the virtues, expressing reverence, and imploring for mercy and requesting empowerment.

Second, from "at that time..." onward describes seeing the primary recompense, within which are two: first, seeing; second, paying homage. Within seeing there are two: first, yearning with aspiration to behold him; second, from "then he saw..." onward, directly beholding the Compassionate Honoured One. It mentions coming from another place because he gathers and transforms [beings] by accommodating their capacities, because he returns to the origin, and also to reveal that the Compassionate One arrives in response to thought without being attached to any place.

Second, from "Sudhana, having seen [him]..." onward describes the performance of the ritual of reverence. Within this are five: first, physical and mental prostration; second, from "at that time, Maitreya..." onward, praising his virtues and giving prediction; third, from "at that time, Maitreya..." onward, reiterating the ritual of reverence; fourth, from "at that time, Maitreya..." onward, praising again and giving prediction again; fifth, from "at that time, Sudhana..." onward, rejoicing in the encounter and being mindful of kindness. Within the second of these there are two: first, the prose. Pointing him out is done to let the assembly behold him together and follow his practice. Next are the verses of direct praise, containing one hundred and thirteen verses, divided into three: the first single verse points to the assembly in general praise; the final verse briefly indicates the subsequent spiritual friend; the intermediate verses specifically praise the supreme virtues. Within these there are three: the first twenty-two verses praise him directly addressing Sudhana, within which are also three: the first nine praise his virtues and welcome his arrival; the next two clarify the causes and conditions of his coming, because externally it is due to spiritual friends and internally he is endowed with virtuous conduct; the last eleven verses clarify the purpose of his coming. Second, from "you all, behold..." onward, twenty-six verses address the assembly, urging them to praise him. Within this are five: the first four are general praises; the next four praise his compassion which is identical with wisdom; the next seven praise his wisdom which is identical with compassion—jñeya (eryan) is translated here as "the knowable," and the Mahāyānasaṃgraha says: "The stage of the knowable is the tenth stage," which is explained here in terms of completely cutting off the ten kinds of cognitive obscurations (jñeyāvaraṇa); the next six verses generally praise all his virtues; the final five verses praise the wondrous fruit that he will attain. Third, from "your practice..." onward praises him directly addressing Sudhana again. This is divided into five: the first twenty-six verses praise the virtues of his future fruit—the first two general, the rest specific; second, from "you, in..." onward, seven verses jointly praise his future and present virtues; third, from "the faculties..." onward, eight verses praise the virtue of his encountering friends; fourth, five verses praise the virtue of his swiftly accomplishing the stages and practices; fifth, seventeen verses generally illuminate all virtues and conclude with praise to inspire joy.

Third, reiterating the ritual of reverence, within which are three: first, defining the cause of reverence, because of hearing his virtues praised; next, from "Sudhana, hearing..." onward, his physical and mental sorrow and reverence; finally, from "by the power of Mañjuśrī's mindfulness..." onward, making offerings of flowers to express sincerity. The mention of "the power of Mañjuśrī's mindfulness" symbolizes that it is due to faith and wisdom. Flowers are established through virtues; necklaces are accomplished through practices. It says "filling his hands" because faith and wisdom are complete. Scattering them over Maitreya is because he gathers and accomplishes the cause and completes the future fruit.

Fourth, praising again and giving prediction again, and fifth, rejoicing in the encounter and being mindful of kindness, are both clear from the text. (Hereafter enters the seventy-eighth fascicle of the sūtra.)

60.5

Second, from "At that time, the youth Sudhana, joining his palms..." onwards is the inquiry, which has two parts: first, he personally explains his having produced the thought [of bodhi]; second, from "yet I do not know..." onwards is the actual questioning on the essentials of the Dharma. Within this, there are three parts: first, he states what is asked. Next, from "Great Holy One, all Tathāgatas..." onwards praises Maitreya's virtue of being able to answer, which uses this virtue as the pretext for the inquiry; first general, then specific. Specifically, there are fifty phrases, all of which are virtues of completed causes and perfected fruits. Third, from "Great Holy Bodhisattva..." onwards concludes the inquiry and requests the teaching, also revealing the intent of the question. Third, from "At that time, Maitreya Bodhisattva..." onwards is the praise and bestowal of the Dharma. Within this, there are two parts: first the praise, and then the bestowal of the Dharma. In the former, there are also two parts: first, he praises Sudhana for the sake of the great assembly, which is praising the person; later, he praises the bodhicitta for Sudhana, which is praising the Dharma. In the former, there are also two parts: first, he points out the person and indicates him to the assembly; later, from "Virtuous ones, this son of a householder..." onwards properly praises his virtues. Within this, there are four parts: 1. Explaining the diligence in seeking friends; 2. Explaining the vastness of the vehicle he mounts; 3. Explaining that he is complete in virtue without deficiency; 4. Explaining that he quickly realizes [the fruit] and surpasses provisional [teachings]. In the first, there are two parts: first, generally showing his diligence. Later, from "Virtuous ones..." onwards specifically indicates the marks of diligence, meaning that diligence of a single moment is not yet worthy of praise; from beginning to end without a single thought of slackness, hence it is praiseworthy. Regarding the statement "one hundred and ten good friends", there have been many explanations since ancient times. One says: In principle they should all be present, but the text is missing some. Xianshou says: "The friends before and after total fifty-four stations; dividing them into De-sheng and You-de makes fifty-five persons. Each having their own stage and superior advancement, there are therefore one hundred and ten." If one relies on this interpretation, it contradicts the word "already" here. Since it says that having already passed one hundred and ten, he only then arrives at Maitreya, it is clear that Maitreya and the other three are not within the count of one hundred and ten. Some say: It is only a reduction of the number ten, in reality there are only one hundred and eight persons. That is to say, before this, excluding Bian-you, there are only fifty-one persons; each possessing host and companion makes one hundred and two persons. Bian-you points out Zhong-yi; although he is not a host friend, he is a companion friend, making one hundred and three. Adding further the place of King Wu-yan-zu, the place of the heavenly goddess Gopā, the place of the goddess Wu-you-de-shen Māyā, the bodily gods of Lian-hua-fa-de, as well as the goddess Miao-hua-guang-ming and the rākṣasa Shan-yan who protects the Dharma hall, joining with the previous ones totals one hundred and eight. Because the celestial gods and others engaged in mutual questions and answers, they are able to be in the number of friends. Because they are not host friends named and pointed out previously, they are not host friends but merely named companion friends. If so, it would contradict the subsequent mention of "the remaining cities". Below, it explains itself: "Previously arriving at the boy and girl, he had already passed one hundred and ten." Now, going further to the later place of Mañjuśrī, it therefore says "remaining". That is to say, if this is one hundred and eight, adding Maitreya would only be one hundred and nine, and joining with the later Mañjuśrī it would just be one hundred and ten; how could there be "remaining"? If one harmonizes them, each of the three explanations has its merit; taking the previous and adding further the Awakened Bodhisattva at the place of Acala and the Heavenly Messenger of the Tathāgata, it fills out one hundred and ten, and then the meaning of "remaining" also stands. Because those two sages also taught Sudhana, they are able to be companion friends. As for the rest, the word "already" is merely the intention of the translator. The Jin version of the sūtra does not have the word "already"; thus taking both before and after comprehensively causes no hindrance to the meaning. Furthermore, below it speaks again of "one hundred and ten cities", and also speaks of "passing beyond one hundred and ten yojanas"; all mentioning one hundred and ten because they symbolize something. That is to say, excluding the Buddha stage, taking his realization and entry into the ten stages and equal enlightenment makes one hundred and ten, because within one there are ten. It also reveals that station by station, the tens are mutually integrated; even if there are the three ranks of worthies, they also possess only ten. If equal enlightenment is combined and subordinated to the superior advancement of the ten stages, then the ten faiths are unfolded as one; therefore, whether advancing or retreating, sequential arrangement or perfect interpenetration, all correspond to the words "one hundred and ten"; why must one strictly determine before and after? Second, from "Virtuous ones, this son of a householder is exceedingly rare..." onwards explains the vastness of the vehicle he mounts. Within this, there are three parts: first, generally praising the rarity. Second, from "Such a person..." onwards specifically explains the difficulty of encountering him. Within this, there are two parts: first stating and raising it, and later, from "Why is that?..." onwards investigating and explaining it. The intent of the explanation says: Because his compassionate salvation is profound and vast, this unfolds the saving and protecting of sentient beings in the previous general statement. Within this, there are two parts: first, generally protecting all; later, from "for the sake of those covered by the four currents..." onwards specifically explaining according to categories. "Gu" is the appearance of swift rushing water. As for "the city of the realms", these are the eighteen dhātus, because within each single sense-base, object, and consciousness, there is individual liberation. As for "the ground of the realms", these are the four elements such as earth; the six sense-fields are an empty village, ignorant and dark without people; if one does not lead them with the light of wisdom, they will certainly be plundered by the thieves of dust and defilement. Third, from "Virtuous ones, this son of a householder constantly..." onwards summarizes what he has done. Third, from "Virtuous ones, if there are sentient beings..." onwards explains that he is complete in virtue without deficiency. There are thirteen phrases; having even one in oneself is already rare, how much more so having two, three, or even all of them complete; hence it is said to be progressively rare. Moreover, the latter ones are more difficult than the former ones; hence it is said to be progressive. Fourth, from "Virtuous ones, the other..." onwards explains that he quickly realizes and surpasses provisional [teachings], because he cultivates according to the real teaching. That is to say, even within the single lifetime of an ordinary body, understanding and practice also arise. A thousand-year-old bird cannot equal a phoenix born this morning, because the stations of birth of Samantabhadra mutually interpenetrate and encompass one another. All who cultivate according to the real can do likewise; why not exert oneself? The text has ten phrases: the first two generally explain the fulfillment of the practices of the various stages; the third enters the ten abodes; the fourth and fifth enter the ten practices; the sixth enters pariṇāmanā. Furthermore, the above four phrases are also all the practices of the ten stages; moreover, the above four meanings contain both the general and the specific. The lower four phrases pervade the various stages and stations. Second, from "At that time, Maitreya..." onwards praises the bodhicitta for Sudhana. The text is divided into two: first, concluding the preceding and introducing the subsequent; second, from "addressed Sudhana..." onwards properly praises it. Within this, there are four parts: 1. Indicating and praising the production of the thought; 2. From "You have obtained great benefit..." onwards praises the vessel of his producing the thought as accomplishing benefit; 3. From "Why is that?..." onwards extensively raises the virtues of the bodhicitta to explain and establish it; 4. From "Good son, the bodhicitta accomplishes such..." onwards concludes and explains what it pertains to. The first two can be known. In the third, it first investigates the intent, saying: For what reason does he praise "Well done, you have obtained great benefit"? The intent of the explanation says: Because the bodhicitta is complete in virtues. The text has two hundred and twenty-one phrases, all pervading the three kinds of producing the thought, suddenly possessing the merits of the various stations. It is provisionally divided into two: the first one hundred and eighteen phrases explain that the bodhicitta completely covers the various stages; the subsequent one hundred and three phrases from "obtaining the medicine of fearlessness" onwards explain that the bodhicitta suddenly possesses the merits of the various stations. Furthermore, the former section mostly explains the production of the thought through fulfillment of faith as well as understanding and practice, while the latter section mostly explains the production of the thought at the realized stations; hence the text often says "obtains". Moreover, the former section explains the extraordinary merits of the bodhicitta as being as high as the Buddha fruit, while the latter section uses metaphors for the unobstructed, sovereign merits of the bodhicitta as being vast and immeasurable. Now, within the first section, it is divided into two: first, specifically explaining; second, summarizing. In the former part, the text pervades both horizontal and vertical: horizontally, every single production of the thought is complete with the virtues of the various phrases; vertically, they are specifically correlated to the production of the thought in the various stations, because from the bodhisattva lineage to the ultimate, it does not go beyond the three kinds of producing the thought. Guangtong correlates them to the twelve abodes: the first three phrases are the lineage abode, hence saying "like a seed, like a field and earth", which are all the meanings of seed and growth. Second, the six phrases from "like pure water" onwards explain the benefits in the abode of superior understanding and practice. Third, the sixteen phrases from "pure eyes" onwards are the abode of supreme joy, because these are all meanings within the first stage. Fourth, the seven phrases from "like the great ocean" onwards are the abode of superior morality. Fifth, the ten phrases from "taming the elephant of wisdom" onwards are the abode of superior mind. Sixth, in the ten phrases from "the medicine of good sight" onwards on the abode of superior wisdom corresponding to the factors of awakening, it says "vigama", which is translated here as "completely gone". Seventh, the ten phrases from "wish-fulfilling jewel" onwards are the superior abode corresponding to the truths. Eighth, the ten phrases from "sharp sword" onwards explain the superior abode corresponding to the cessation of the cycle of dependent origination. Ninth, the ten phrases from "bedding" onwards explain the signless abode with effort. Tenth, the ten phrases from "life faculty" onwards explain the signless abode without effort. Eleventh, the ten phrases from "good lineage" onwards explain the abode of unobstructed comprehension. As for "longevity practice", the Sanskrit text says it is a lodestone, because it does not attract the fruit of liberation of the śrāvakas. Twelfth, the sixteen phrases from "pure lapis lazuli" onwards explain the abode of the supreme bodhisattva. The Sanskrit text says Indra's net, because it captures the asuras of affliction in a net. The Varuṇa wind is translated here as the swift and fierce wind. The text and meaning within these all correspond to those stations, but out of fear of prolixity they will not be detailed. Beginning from the seed and ending with the latent afflictions, the vertical meaning is clearly shown. However, cutting off latent afflictions and the like attributes the merit back to the root, arising from the initial production of the thought; thus, that it horizontally possesses the various virtues is clear in principle. Second, the summary from "Good son..." onwards means that the accomplishment of merit arises from the first basket of earth. The initial mind is complete with the various virtues, how much more so the perfect interpenetration of beginning and end. Second, the one hundred and three phrases from "Good son, for example..." onwards explain the sovereign merits of the bodhicitta. In the text, each has a metaphor and an application; because what is seen by the speaker and listener is deep and far-reaching, the metaphors cited are mostly beyond ordinary realms. This also reveals the uncommon bodhicitta. Although it pervades both horizontal and vertical, it is provisionally divided vertically into five sections: first, there are seven phrases encompassing the virtues of the ten abodes, because the nature of the awakened mind is free from evil thoughts, and so forth. Second, the ten metaphors from "the unproduced root" onwards encompass the virtues of the ten practices. Third, the nine phrases from "Śakra wearing the mani" onwards encompass the virtues of the ten pariṇāmanās. Fourth, the sixty metaphors from "there is a jewel named Pure Radiance" onwards encompass the virtues of the ten stages, which are divided into ten: the first four encompass the virtues of the first stage; second, the three metaphors from "like the sovereign king" onwards encompass the virtues of the second stage, because of pure virtues such as keeping precepts and dhūta austerities; third, the four metaphors from "the method of skillfully taming dragons" onwards encompass the virtues of the third stage, because of entering various dhyāna-concentrations and leaving the heat of afflictions; fourth, the four metaphors from "Mount Sumeru" onwards encompass the virtues of the fourth stage, because of matching the flames of all-knowledge and attaining the undefiled; fifth, the four metaphors from "coconut tree" onwards encompass the virtues of the fifth stage, because of benefiting others without being defiled by the worldly; sixth, the six metaphors from "a single lamp" onwards encompass the virtues of the sixth stage, because prajñā appears before one and suddenly shatters darkness; seventh, the five phrases from "kalaviṅka" onwards encompass the virtues of the seventh stage, because of skillfully entering skillful means and attaining mastery; eighth, the fourteen metaphors from "like a person learning archery" onwards encompass the virtues of the eighth stage, because effortless production of the thought can eliminate sign-based delusions and the like; ninth, the ten metaphors from "taking the medicine that prolongs life" onwards encompass the virtues of the ninth stage, because of prolonging life and benefiting sentient beings; tenth, the six metaphors from "for example, there is a medicine held by a mantra" onwards encompass the virtues of the tenth stage, because of profoundly eliminating latent afflictions and accomplishing all Buddha Dharmas. Fifth, the seventeen metaphors from "adamantine is not an inferior vessel" onwards encompass the merits of the station of equal enlightenment, because with adamantine wisdom one ultimately accomplishes bodhi. The Sanskrit terms among them are fully explained as in the Sounds and Meanings. Fourth, from "Good son, the bodhicitta..." onwards concludes and explains what it pertains to, meaning that the numerous virtues mentioned above explain the words "having obtained great benefit".

60.6

Second, from "Good son, as you have asked" downward directly confers the dharmadhātu. Here there are four [parts]: 1. conferring the essence of the Dharma; 2. revealing the name of the Dharma; 3. plumbing the primal source of the causes of the adornments; 4. investigating the nature and marks of the primary reward. In the first there are four [parts]: 1. the skillful means for gathering [him] into it; 2. conferring empowered attainment; 3. seeing the realm attained; 4. the conclusion of the event and rising from samādhi. In the first, first the question is taken up to encourage realization (from here down enters the seventy-ninth fascicle of the sūtra); afterwards, from "At that time Sudhana" downward, he seeks the skillful means for realization. Second, from "At that time Maitreya" downward, empowered attainment is conferred. First, empowerment through conditions is addressed, causing him to access the Dharma, forget words, and accord with the purport, whereupon the gate to the Buddha-Dharma opens; thus it says "went before," etc. This is opening the gate of noumenon and wisdom, revealing it to cause him to be awakened and enter. Afterward, from "Sudhana's heart rejoiced" downward, self-realization through causes is addressed: when one awakens to the knowledge and vision of the Buddha, one enters the dharmadhātu. From delusion to awakening, in approaching via preparatory practice, there is a distinction between gate and noumenon. Once realized, there is conformity, where subject and object both vanish; the illusory is itself the real, and there is no further place of entry; hence it says "closed again." Third, from "saw its tower" downward explains the seeing of the realm attained. Here there are two [parts]: first, specifically explaining what was seen; afterward, generally showing the marks of the seeing. In the former there are six: 1. seeing the dependent reward; 2. seeing the primary reward; 3. seeing the companion bodhisattvas; 4. seeing the Buddhas; 5. seeing the main tower within the towers; 6. generally seeing the functions of the adornments; yet these six are all contained within compassion and wisdom. Now, the first: first the seeing, afterward the benefit. In the former there are three: first, directly seeing a single layer of adornment, which has indication, enumeration, and conclusion. "Equal to empty space" means it accords with the dharmatā. Next, from "also saw therein" downward, within the dependent there is further dependent [reward]. Seeing many within one is the gate of subtlety, and also the gate of principal and companion. Afterward, from "Sudhana" downward, seeing many in one place is the gate of mutual inclusion. Second, from "At that time" downward explains obtaining benefit. Second, from "having just prostrated" downward, seeing the primary reward has two [parts]: first, a general indication; from "namely" downward, a specific explanation. In this there are five: 1. seeing the time of the initial aspiration; 2. from "or seeing the initial attainment of the mind of loving-kindness" downward, seeing the time of his cultivation and obtaining of the Dharma; 3. from "or seeing Maitreya as a wheel-turning [king]" downward, gathering in sentient beings according to their types; 4. from "or seeing him as a world-guardian" downward, seeing him in assemblies expounding the Dharma, wherein it first explains the distinctions among the assemblies he is in, and afterward, from "or seeing him praising and expounding the first stage" downward, shows the Dharma he expounds; 5. from "or seeing Maitreya for hundreds of thousands" downward, generally seeing his practices and functions. Third, from "or seeing the bodhisattvas" downward explains seeing the companion bodhisattvas as clouds of bodies expounding the Dharma, which are the previously mentioned countless retinue. Fourth, from "or seeing the Tathāgatas therein" downward explains seeing the virtues of the Buddhas gathering in and transforming [beings]. Fifth, from "and again therein" downward, seeing the main tower within the towers specifically explains what Maitreya is to accomplish in one lifetime. In this, first is the seeing, and afterward, from "At that time" downward, the obtaining of benefit, which can be understood. Sixth, from "further heard all" downward, seeing and hearing the functions of the adornments has ten sections: 1. hearing the nets and so forth expound the Dharma, wherein there are three: first hearing near, next from "also heard in a certain place" downward hearing far, and afterward from "Sudhana" downward obtaining benefit; 2. seeing the functions of the jeweled mirrors; 3. seeing the jeweled pillars emit light; 4. seeing the deportment of the jeweled images; 5. seeing the arising of necklaces and so forth; 6. the lotus flowers reappearing; 7. images appearing on the jeweled ground; 8. half-bodies appearing from the trees—tuoshaluo (tuṣāra) means frost and ice here; 9. half-moons emitting light; 10. the walls displaying past deeds, wherein first is seeing Maitreya cultivating and gathering in sentient beings according to their types, and afterward from "also saw" downward beholding the friends he served admonishing Sudhana. Second, from "At that time Sudhana" downward generally shows the marks of the seeing, first in terms of Dharma, afterward through metaphors. Now, the first. By what power could he see? With what eye did he see? With what wisdom did he see? Relying on what station did he see? In what place did he see? As the sūtra assigns these, as well as concluding the realms not spoken of before. Afterward, from "Just as" downward, metaphors show the marks of the seeing. The reason there are ten metaphors is that what they illustrate is distinct. However, there are two meanings: 1. illustrating the different causes and conditions of the ability to see; 2. illustrating the distinctions in the marks of the realms seen. As for having the first meaning: of the ten, the first generally illustrates that both the ability to see and what is seen are like dream events, large and small without obstruction, etc., to be investigated as the metaphor matches the text; the remaining nine are all specific. The second illustrates the power of one's own cause, following one's own karma, as when an ordinary being's life is about to end. The third and fourth both illustrate the power of conditions, being possessed by dragons or spirits; however, spirit possession differs for oneself and others, while dragon possession shares the same substance for oneself and others. The fifth illustrates the power of the friend's dependent reward. The sixth is the power of samādhi. The seventh illustrates the power of the emptiness of intrinsic nature. The eighth illustrates the power of sovereignty in the dharmadhātu. The ninth illustrates the power of the non-duality of wisdom and samādhi, because of the samādhi of the great wisdom of the ocean-imprint. The tenth is the power of the sovereignty of illusory wisdom. Second, regarding the distinctions in the marks of the realms illustrated, the first is also general and the rest specific. Among the specific: 1. the metaphor of karma appearing at the end of life illustrates that what is seen corresponds in secret; 2. the metaphor of being possessed by a non-human illustrates that what is seen can speak; 3. the metaphor of lingering long in the dragon palace illustrates the perfect interpenetration of moments and eons; 4. the metaphor of vast displays in the Brahmā palace illustrates the non-obstruction between one and many; 5. the metaphor of the realm of the totality-absorption (kṛtsna-samādhi) illustrates that what is seen is clear and distinct; 6. the metaphor of the city of the Gandharvas relying on space illustrates the non-obstruction between noumenon and phenomena; 7. the metaphor of different perceptions in the same place illustrates sovereign concealment and display; 8. the metaphor of the ocean reflecting the trichiliocosm illustrates the simultaneous appearance of near and far; 9. the metaphor of an illusion manifesting multitudes illustrates that what is seen has unobstructed purity and mixture. Fourth, from "At that time Maitreya" downward, the event concludes and he rises from samādhi. Here there are four [parts]: 1. alerting him to rise. Snapping the fingers also means that whereas previously obtaining the purport was the so-called forgetting of words, here obtaining the purport causes him not to stagnate in quiescence. 2. From "dharmatā" downward briefly indicates essence and marks. The first phrase marks it; from "this is" downward explains the marks seen: they are produced from conditions of Dharma-wisdom, and being produced from conditions, they lack intrinsic nature; hence it says "such intrinsic nature is like an illusion, a dream, and so forth." "None are accomplished" concludes the above meaning: because they are from conditions and lack intrinsic nature, phenomena are not accomplished; because they lack intrinsic nature and arise from conditions, noumenon is not accomplished. Due to not maintaining intrinsic nature, they can accomplish the above dharmas from conditions; though accomplished, they are not separate from the dharmatā; hence, as for phenomena, one can say "the dharmatā is thus," and also that the nature itself intrinsically possesses them. 3. From "At that time" downward, he grasps the purport and rises. 4. From "Maitreya addressed" downward, question and answer about what was seen. The question regards direct realization, attributing it to internal causes, saying "abiding in the inconceivable." The answer shows humility and respect, attributing it to conditions, saying "the power of good friends." Master and disciple defer to each other, contrary to ordinary convention. Second, from "Holy One" downward reveals the name of the Dharma, first asking and afterward answering. In the answer, first the primary gate is explained, and afterward, from "Good son" downward, the retinue. In the former, "all realms of the three times" is precisely this realm entered and seen. "Wisdom of unforgotten mindfulness" is the wisdom capable of entering and manifesting. Truly, because the three times are of one suchness, moments and eons are perfectly interpenetrated; in any one time the realms of the three boundaries are manifested; wisdom enters the three times and comprehends dharmas as empty and quiescent, intimately tallying with suchness; hence within a single thought-moment there is nothing not seen. "Treasury of adornments" has two meanings: 1. because it is adorned with the dharmatā, within a single adornment inexhaustible adornments are contained and produced, as when seeing many towers within one tower, etc. 2. Because unobstructed wisdom accords with the perfectly interpenetrating realm, adorning the tathāgatagarbha, all dharmas are fundamentally possessed; as stated above, "the dharmatā is thus," not newly accomplished. This gate contains ineffable liberations. Third, from "Sudhana asked, saying" downward plumbs the primal source of the causes of the adornments. Here there are two pairs of questions and answers: the first pair plumbs that to which they return; since after beholding the marvels and the power of gathering they suddenly vanished, he asks where they went. In the answer, because going from the fundamental to the derivative is coming, and gathering the derivative back to the fundamental is going, and going is not different from coming, [Maitreya] refers to coming and answers both at once. The latter pair reveals their primal arising. Here first is the question. Although directed back to the place of coming, since one has not investigated the ultimate return, how can one know the primal arising? Hence he seeks it again. In the answer, first is Dharma, afterward metaphor. In the Dharma, first are marks, afterward nature. That is, made through the conditions of the power of wisdom, they come; empowered through the conditions of the power of wisdom, they abide. Since they come from conditions, there is no coming and going; hence these adorned phenomena do not abide within the tower, nor are they brought from another place. Coming from conditions, they are not an accumulation; conditions ending, they cease, hence they are not eternal. If they previously had a fixed place of origin, they would fall into the fault of permanence; if existing previously and absent now, that would be annihilation. Since they are free from permanence and annihilation, how could there be marks of arising, ceasing, oneness, difference, and so forth? Hence it says "far removed from all." Afterward, metaphors are two: first, the metaphor of the dragon king sending down rain particularly illustrates the coming of non-coming. In the application, "not abiding within" is due to the power of the bodhisattva; "not abiding without" is due to the power of one's own goodness. When internal and external causes and conditions mutually negate, then both inside and outside vanish. Afterward, the metaphor of the magician displaying an illusion illustrates both coming and going as being without coming and going. Fourth, from "Sudhana said: 'Holy One'" downward investigates the nature and marks of the primary reward. Here there are two [parts]: first, asking whence he came; afterward, asking his birthplace. In the former, first is the question, afterward the answer. In the question, having seen Maitreya come from elsewhere above, he hurriedly paid homage and asked about the Dharma, having had no leisure to inquire whence he came. Thus, by occasion of the previous coming of the adorned phenomena, he now asks about his place of coming. In the answer, there are three places of coming: 1. in terms of essence, the true dharmakāya is the coming of non-coming, coming being non-coming; the text has ten pairs, consider this. 2. From "Good son, the bodhisattva from great compassion" downward, in terms of marks, the true reward-body comes from the myriad practices, just as Vimalakīrti came from the bodhimaṇḍa of myriad practices. 3. From "You ask me" downward, in terms of function, the transformation-body manifests, coming according to where faculties have matured. These three are the Dharma-, reward-, and transformation-bodies, and also essence, marks, and function, as well as noumenon, practice, and phenomena. Moreover, the first is solely noumenon, the last solely phenomena, and the middle one possesses both noumenon and phenomena. Malati (mālatī) is fully called Malayadeśa. Malaya means garland-bestowing, which is the name of a mountain. Deśa means among/region, meaning that the mountain is in this country, or the country is near this mountain. Gopā: go is earth, and pāla is guardian, namely guarding the land as well as the mind-ground. Second, from "Sudhana" downward, question and answer about the birthplace. In the question, because it was previously said that he came from his birthplace, he now plumbs it. The answer has two [parts]: first, generally explaining the birthplaces of all bodhisattvas; afterward, specifically revealing Maitreya's birthplace. In the former there are three: first, directly answering the birthplace; next, explaining the conditions and retinue of birth; afterward, comparing to reveal supremacy. Now, the first has ten [statements], in all of which the upper clause is the practice capable of giving birth, and the lower clause is the household into which one is born. That is, if one gives rise to the bodhicitta, one is a bodhisattva, which is called the household of birth. If one has deep resolve, one sees good friends. If one attains the stages, one fulfills the perfections. Transforming sentient beings is awakening others. Having wisdom, one comprehends that dharmas are unborn; having skillful means, one does not grasp the mark of the unborn and does not stagnate in the quiescence of the two vehicles; hence one is born into the household of the endurance of the unborn. The rest can be deduced accordingly. Also, the upper clause can also apply to what is born; consider this. 2. From "Good son" downward explains the conditions and retinue of birth, having twenty phrases. Prajñā being the mother and skillful means being the father has briefly three meanings: 1. true knowledge is empty and congealed, resting quiet with yin, while provisional wisdom is flowing and moving, riding the waves with yang. 2. The direct giving birth to the dharmakāya truly relies on prajñā; without skillful means, it is shared with the two vehicles; the completion of the bodhisattva lineage is through skillful means. 3. Inner understanding and outer salvation are like mother and father. Next, giving provides blessings, and morality protects. The rest may be considered accordingly. 3. From "Good son, the bodhisattva who thus" downward compares to reveal supremacy. Here there are two: first, generally distinguishing the supremacy of the household of birth; afterward, from "born into such a noble and supreme household" downward, specifically revealing the supremacy of wisdom. Second, from "Good son, my body" downward specifically reveals Maitreya's birthplace. Here there are two: first, revealing that the true reward-body and so forth pervade the dharmadhātu. The text has ten phrases: the first is general, the next eight specific, and the last concludes. 2. From "For the sake of transforming" downward reveals the distinct present and future births adapted to faculties. Here, first it explains the present birth. Kūṭa means tower; there are many towers in this village, or Maitreya's tower is located here. Afterward, from "For the sake of according with" downward explains the future birth. In this, first it directly reveals the purpose of the future birth. Being like a lotus flower has three meanings: 1. Śākyamuni having planted the seed, that flower blossoms; 2. former causes containing the fruit is like the flower not yet opened, and causes ending with the fruit appearing is like the lotus opening; 3. hearing and perfuming containing the real is like the lotus not yet open, and seeing the real and forgetting words is called awakening. The Mahāprajñāpāramitopadeśa says: "If a bodhisattva's roots of goodness do not encounter the sunlight of the Tathāgata's wisdom, they will undoubtedly wither and die." This generally confirms the previous meaning. Afterward, from "My vows fulfilled" downward concludes with the assembly of the three sages. Saying "both will see me" also has three meanings: 1. both assist in conversion; 2. Sudhana represents practice, Mañjuśrī represents faith and wisdom, and when achieving sambodhi, both will realize this; 3. Mañjuśrī is an ancient Buddha, Sudhana a future Buddha, and Maitreya a present Buddha; the three times are perfectly interpenetrated, vast and completely equal; hence it says "both will see [me]."

First 6 of 17 passages. Read on

Linked texts (1)

大方廣佛華嚴經疏 — Classical Chinese