大方廣佛華嚴經疏 8

English (machine translation) 8

Language: English

8.1

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

From here below is the eighth [section], which explains the division of the assembly streaming forth from within the throne. In this there are broadly ten sections: first, explaining the place of emergence; second, showing the types of the assembly; third, listing the names of the assembly; fourth, concluding the number of the assembly; fifth, raising clouds of offerings; sixth, making offerings to the ocean of the assembly; seventh, reverently circumambulating the Buddha; eighth, sitting in their original directions; ninth, praising their virtues and abilities; tenth, presenting verses of praise. Now, the first: the throne is the general, while the jewels and so forth are the particulars. From "having already..." below, it concludes the broad and follows the brief. It is not only the wheels and so forth; hence it says "all." The reason why these are able to emerge is truly because the throne encompasses the dharmadhātu, and the environment and inhabitants are interblended; every single fine dust mote without exception broadly contains and universally pervades. The lands pervaded by the throne are constantly within the throne; therefore, they emerge from within it, and it is not a transformation. If considered in terms of the cause of the emptiness of dharmas and the throne of the emptiness of dharmas, then the myriad practices serve as adornments that are able to produce bodhisattvas. Second, from "each and every" below, it shows that the types of the assembly are all bodhisattvas. Third, from "their names" below, it lists the names of the assembly. Since the places of emergence are many, the names are also of many kinds; it merely lists the ten names of the leaders, which correspond sequentially to the ten directions. Fourth, from "such as these" below, it concludes the number of the assembly. Because the adornments are not just one, there are dust motes of numerous lands. Fifth, from "these bodhisattvas" below, they raise clouds of offerings. Sixth, from "all those" below, they make offerings to the ocean of the assembly. That numerous bodhisattvas each raise clouds of offerings [equal to] the dust motes of lands is already superimposed and inconceivable, not to mention their being continuous without interruption. As for all the offering implements being called "clouds," there are multiple meanings: namely, their forms and marks are manifest, yet when grasped by wisdom they are devoid of intrinsic nature; they arise from the emptiness of dharmatā and unproduced dharmas, so that what can manifest and what is manifested are completely without reliance; because they come in response to function, their coming has nowhere from which they come; because they depart when the function ceases, their departing has nowhere to which they go; yet they can contain compassion, moistening and showering down the Dharma rain, benefiting the myriad things in manifold non-obstruction—having the likeness of clouds. The meaning of "clouds" in all the passages above and below is entirely like this. Seventh, from "having manifested these clouds" below, it explains reverently circumambulating the Buddha. Flowing toward him with deep solemnity, looking up without satiety, up to hundreds of thousands [of times]. Eighth, from "according to their..." below, they sit in their original directions, mingling without confusion. Just as the cub of a lion is also a lion, the bodhisattvas' thrones are also called lion [seats]. As for "themselves transforming and themselves sitting," it is because they manifest from their own mental wisdom and return to dwell peacefully in themselves. That the Buddhas and bodhisattvas mostly sit cross-legged is in order to serve as a model for beings. The Dazhidulun cites a verse saying: "If one sits cross-legged, the body is at peace and enters samādhi," and so forth. Ninth, from "these bodhisattvas" below, in praising their virtues and abilities, there are twelve clauses: the first is general, and the rest are specific. The specific clauses show that each and every one is a kind of pure and vast [virtue], which can be briefly bundled into three: the first three explain the purity and vastness of the three karmas: 1. wisdom realizing universal dharmas, 2. the body following the Buddha's practices, 3. speech entering into the ocean of eloquence. In another sense, seeking also extends to the three karmas. The next three explain the purity and vastness of obtaining the Dharma: 1. obtaining one's own share of liberation, 2. abiding in the fruit-position of supreme progress, 3. universally possessing all dhāraṇīs. The words "ground of universal gates" are identical to having already trodden upon the Tathāgata's ground of universal radiance at the beginning of the sūtra. The latter five are the purity and vastness of merit and wisdom: the first two are direct explanations, and the latter three are reiterations. In the first [two] now: 1. wisdom being settled in noumenon and phenomena is why it says "well-abiding"; 2. merit being such that none is uncultivated gives rise to faith and joy. However, the equality of the three times has already been explained at the beginning of the sūtra. Now it is briefly indicated again: namely, relying on sentient beings and the Buddha, well-abiding in equality. Furthermore, speaking in terms of Buddhas, Buddha and Buddha are equal, because the dharmakāya and jñānakāya neither increase nor decrease. If relying on sentient beings, being and being are equal, because afflictions, karma, suffering, and the limbs of existence are all equal. If sentient beings and the Buddha are compared with each other: an ordinary being's present is equal to the Buddha's past; progressing in cultivation to obtain the fruit is equal to the Buddha's present; perfecting Buddhahood ultimately is equal to the Buddha's constant abiding. This is considering the afflictions in the mutual comparison of the three times: for the Buddha, they were originally present and are now absent; for sentient beings, they were originally absent and are now present. As for bodhi, for sentient beings it is originally present and now absent; for Buddhas, it was originally absent and is now present. Speaking in terms of the difference between delusion and awakening, one speaks of "originally" and "now." The nature of nirvāṇa is not subsumed under the three times; therefore we know that dharmas existing in the three times is completely untenable. If spoken of in terms of natural purity, then the Buddha and sentient beings are equal right now, which does not hinder the distinction between delusion and awakening; therefore the three vehicles both have distinctions and have no distinctions. The quiescence and cessation of sentient beings is itself the dharmakāya; the dharmakāya following conditions is itself sentient beings. Thus, sentient beings, whose quiescence and cessation is not non-existence, are constantly established without differing from the real; the dharmakāya, which follows conditions and is not existence, is constantly manifested without differing from phenomena. Therefore, all dharmas of defilement and purity across the three times are without exception equal, not to mention mutually including one another according with their nature. One who understands like this is said to "well abide on the ground of all-knowledge." Just as the earth can give birth [to things] which ultimately return to the earth, the myriad dharmas rely on the Buddha's wisdom and ultimately return to all-knowledge. In the latter three reiterations: 1. purifying the previous obstacles to merit, thereby causing all merits to be boundlessly pure; 2. accomplishing the wisdom above, through contemplating the empty space of the dharmadhātu; 3. drawing near to supreme conditions, thereby accomplishing the preceding twenty.

8.3

From "at that time" below, in speaking verses to praise the Buddha, the ten bodhisattvas each speak separate verses, which make ten sections. Regarding the first, in the verses of Sāgaramati, he praises the Buddha's body and throne. The first five praise the Buddha's body as being endowed with virtues: 1. praising wisdom, 2. praising merit, 3. supernatural powers, 4. depth of cause, 5. supremacy of fruit; the latter five praise the adornment and beauty of what he sits upon. Since this assembly manifests from the throne, they mostly praise the throne; the text can be understood throughout. The second: the ten verses of the bodhisattva Meghasvararāja praise the throne and the ground; the text is divided into three: the first four directly praise the throne, which can be understood. The next three praise the site's ground, which further reveals the adornment of the throne; within this, the first generally shows that because the causes are deep and virtues vast, the adorned phenomena are inconceivable; from "vajra" below, it specifically shows it; the final line concludes the polishing of the jeweled throne. The last three verses praise the adornment on the ground; within these, the first two concern the earth spirits raising offering adornments, and the latter one is adornment evolving through the Buddha's power. Third: in the praise of the bodhisattva Ratnacūḍa, he solely praises the extraordinary virtues of the site's ground; the ten verses are divided into two: the first five concern the complete endowment of virtues and functions, and the latter five concern the dissemination of the Dharma transformation. As for saying "as should be expounded upon the Buddha's throne," the texts of the nine assemblies and five cycles, and the teachings according with expediency in a single transformation, are already fully expounded within the site's ground. Fourth: the verses of Mahāprajñāsūrya praise the palace halls where the Buddha dwells; the ten verses are divided into two: the first generally explains it, and the next section praises the place to make the person manifest; therefore this verse marks the person to reveal the place. "Ning" (concentrated) is the appearance of solemn order. "Sui" means to look, meaning to look with reverent solemnity. The latter nine specifically explain it, within which there are two [parts]: the first four explain that the palace hall's essence encompasses all virtues, which expands its first half; the latter five explain that its wondrous functions are unimpeded, which expands its second half. Now, the first: the first verse [shows that] although the palace halls are radiant, the Buddha's sitting upon them increases their brightness, which expands the earlier "brilliantly illuminating the palace halls." The next two verses briefly discuss the seven adornments and conclude with the ocean of wisdom, expanding the above "solemn and focused, dwelling in the Dharma hall." That is, inside there are held jeweled pillars and from the eaves hang golden bells; outside are lined gates and steps, and above are spread flower canopies; jeweled trees reflect one another and jeweled necklaces hang all around—these are the seven adornments. "Ta" is a small gate. "Dong" means to penetrate. "Spread like clouds" means layered boundlessly, succeeding one another in sequence. The earlier statement "concentrated and gazing" means looking without blinking, especially because internally there are no waves of consciousness; hence it says "the ocean of wisdom is serene." The next verse [speaks of] spreading jeweled nets, lining incense banners, deploying blazing radiances, and covering with adornments, concluding with "transcending the world," which expands the above "the Bhagavat dwelling in the Dharma hall." "Light spread like clouds" means like iridescent clouds facing the sun, above and below being equally bright. Among the latter five: 1. displaying body-clouds to tame beings, directly revealing the previous text's manifesting in the lands of the ten directions; 2. the jeweled trees manifesting the adornments of the three times; 3. briefly listing many adornments; 4. taking the above adornments and gathering multiple adornments, with superimposed Buddha seats; 5. concluding praise of the inexhaustible cloud-gathering of host and retinues. Fifth: the bodhisattva Acintya generally praises the tree of the site's unimpeded virtues; the ten verses are divided into two: the first generally shows that the past causal vows are deeply vast and inconceivable, and the supernatural powers manifest conditions producing fruits that are adorned and pure. The latter nine specifically show it, divided into three: the first five praise the tree possessing virtues to adorn the site; within these, the first two concern the trunk towering upright, the next two the branches and leaves shading and reflecting, and the latter one the flowers and fruits fragrant and brilliant. Second, there is one verse praising the lotus nets of the site's ground, meaning that when lotus flowers are spread on the ground, wheels of light revolve below, and when jeweled nets are spread in the sky, sounds issue forth amid the clouds. Third, there are three verses praising the tree's sovereignty: the first draws in, and the latter two produce. Sixth: in the verses of the bodhisattva Śatanetra, he praises both the site's tree possessing virtues, and the unimpeded Dharma transformation circulating. The first nine verses each form one gate, and the last concludes the adornment as all-pervasive, both being clear and understandable. Seventh: the verses of Suvarṇaprabhāsa praise the virtues of the Buddha's ten powers. One verse: from "one power" below, various sūtra texts repeatedly explain that the ten powers are the Buddha's unshared virtues, possessed equally by all Buddhas. Bodhisattvas generate the mind [for bodhi] based on these; the "Chapter on Pure Conduct" says: "Furthermore, one should cultivate and practice them; within each power there are immeasurable meanings, all of which should be inquired about." Therefore, they cannot not be known. However, the Mahāprajñāpāramitā-sūtra, fascicle 53, the Prakaraṇāryavācā, fascicle 4, and the Abhidharmasamuccayavyākhyā, fascicle 14 broadly analyze them; now I briefly distinguish them through seven gates: 1. setting forth the intention, 2. explaining the names, 3. intrinsic nature, 4. operations, 5. sequence, 6. distinctions, 7. explaining the text. Since understanding their names allows one to know their operations, and examining them against the text makes the distinctions easy to see, I will combine the operations, distinctions, and explanations of specific names all within the explanation of the text. Now, the first, setting forth the intention: the Dazhidulun's intention says: it reveals that the Buddha, the Great Person, has real power, causing non-Buddhists' minds to submit, the two vehicles to look toward it, and bodhisattvas to emulate it. Being able to accomplish great affairs, they ultimately attain its fruit; therefore, it must be analyzed. The Tathāgata has only one cognitive power regarding the true mark of all dharmas; this power has ten kinds of functions, so it is spoken of as ten. That is, because he accurately and fully knows all ten objects, through distinctions of time, category, and continuity, there are immeasurable powers serving as causes and conditions to deliver people; hence speaking of ten is sufficient to accomplish these affairs. Namely: with the first power, he knows what can be delivered and cannot be delivered; next, with the power of karma, he knows what has obstacles and has no obstacles; with the power of dhyāna, he knows attachment to taste and non-attachment to taste; with the power of faculties, he knows whether wisdom is much or little; with the power of aspirations, he knows what is delighted in; with the power of natures, he knows where the deep mind inclines; with the power of destinations, he deliberates sentient beings' gates of liberation; with the power of past lives, he distinguishes where they formerly came from; with the power of birth and death, he distinguishes whether the places of birth are good or ugly; with the power of the destruction of outflows, he knows sentient beings' attainment of nirvāṇa. The Buddha uses these ten to examine beings thoroughly in delivering them; therefore only ten are spoken of.

8.4

Second, explaining the names: first generally, and then specifically. Now, first, generally naming them "powers": it has the meaning of being able to destroy enemies and the meaning of being impossible to subdue; therefore they are named "powers." The Yogācārabhūmi says: "Because they are completely associated with the capability of benefiting all sentient beings in all ways, and by great authority ultimately overcome all māras and enemies, they are named 'powers.'" The Abhidharmasamuccayavyākhyā says: "Well eliminating all māras, and well responding to questions and debates, hence the ten are named 'powers.' 'Ten' is a number, an interpretation with an included numeral." The specific names will be explained when reaching the text.

8.5

Third, regarding intrinsic nature (svabhāva): Fascicle 57 of the Yogācārabhūmi states, "The Buddha possesses knowing faculties, and their essence is the faculty of wisdom (prajñendriya)." The Abhidharmasamuccaya-vyākhyā states, "Both concentration and wisdom, as well as the mental factors associated with them, constitute their nature." The Bodhisattvabhūmi generally takes the five faculties as their nature. Synthesizing the texts and their meanings, there are six kinds: First, by virtue of the supreme essence, in the Viniścayasaṃgrahaṇī the faculty of wisdom is their nature. Second, as the essence that induces [wisdom], the Abhidharmasamuccaya additionally includes concentration. Third, in terms of real essence, the Bodhisattvabhūmi states, "The five faculties are their nature; because wisdom is supreme, the intrinsic nature of the ten powers is provisionally stated to be wisdom." This is why it only speaks of the power of the knowledge of possibilities and impossibilities, and does not speak of the powers of faith, vigor, and so forth. Fourth, as an associated essence, the Abhidharmasamuccaya additionally takes the associated mental dharmas, with the four aggregates constituting their nature. Fifth, as a retinue essence, the five aggregates constitute their essence, because pure form associated with concentration (dhyāna-saṃvara), with the path (mārga-saṃvara), and undefiled form, assist in forming the essence. Although this lacks direct textual basis, in principle it must be so, because avoiding defilements of moral transgression assists in subduing enemies. Sixth, relying on this sūtra, all dharmas are integrated to form their nature, because in the unobstructed dharmadhātu, principle must be thus.

8.6

Fourth, regarding their function (karma): this is simply the distinguishing of their characteristics, which will be shown when we come to the text.

8.7

Fifth, regarding sequence: various texts place some earlier and others later, each having its reason. The sequence presented in this text is completely identical to that of the Ten Abodes. In the "Purifying Practice" chapter, realms (dhātu) precede inclination (adhimukti); in the "Brahma Practice" chapter, meditative absorption and liberation constitute the third, while past lives follow the divine eye, the rest being the same as here. Next, in Yogācārabhūmi fascicle 49 and the Mahāprajñāpāramitopadeśa fascicle 27, meditative absorption also ranks third, with the rest matching this sequence. Now, explaining the sequence according to the treatises: The Mahāprajñāpāramitopadeśa states, "The first power is general, while the remaining nine are specific, because within the first power nine distinctions are made. The first single power comprehensively knows the myriad dharmas, while the nine below unfold it successively. That is to say, first one is made to know causes, conditions, and retribution of actions, hence the power of karma arises. Next, one is bound by karma and afflictions; because pure meditative absorptions and liberations disentangle, one is made to leave bondage and approach liberation. Next, faculties are sharp or dull: the dull commit actions for existence, whereas the sharp do so to avoid rebirth. The accumulation of karma forms higher and lower faculties due to twofold desires, wholesome and unwholesome; these two kinds of desire derive from twofold natures. Because there are causes and conditions of various natures, one traverses two kinds of paths, namely wholesome and unwholesome paths. Next, one knows their past, and investigates their future. Next, by skillful means one destroys the continuity of their causes, conditions, and retribution, hence exhaustion of outflows is spoken of." The Yogācārabhūmi has sequences across multiple gateways, fully explained in fascicle 50. The above relies on the sequence in the treatises. Now, as to why meditative absorption ranks seventh here: in the two treatises, the brahma practice is juxtaposed against one's own karma having detachment from desire or lack of detachment from desire, so meditative absorption ranks third; in this sūtra's Ten Abodes, it is juxtaposed against the practice leading everywhere having purity or impurity, so it ranks seventh. If habituating desire forms one's nature, then realms follow desires; if desire arises from nature, then realms precede desires. If one clings to permanence, past abodes are spoken of first; if for the sake of clinging to annihilation, the divine eye is explained first. There is no other distinct principle, so both sūtras and treatises are definitive.

8.8

Sixth, regarding distinctions: when these ten powers are considered in mutual relation, there are both distinctions and non-distinctions, which will be explained when we come to the text.

8.9

Seventh, explaining the text. However, because the tenets of this sūtra fuse and embrace different meanings, each single power fully contains the ten powers, and even encompasses the entire dharmadhātu. Thus, regarding past lives, it is stated that knowledge encompasses the three times; regarding the divine eye, it sees the entire dharmadhātu—not merely seeing it fully: the Buddha-eye is like space, which is itself the dharmadhātu, and not only does knowledge encompass it, but it can also manifest all at once within a pore; the power of karma contemplates the dharmatā, so how could it merely be conditioned phenomena? Considered from distinct approaches, other tenets are not destroyed.

8.10

The first verse is the knowledge power of possibilities and impossibilities (sthānāsthāna-jñāna-bala): that a wholesome cause yields a pleasant fruit is a possibility; that a wholesome cause yields a suffering fruit is an impossibility; that an unwholesome cause yields a suffering fruit, and so forth, can be known by analogy with the above. "Possibility" (sthāna) means establishing, acting as a support, and giving rise to: it can establish the fruit, serve as a support for the fruit, and give rise to fruitional dharmas, hence the name "possibility" is established; correctly knowing this is called the knowledge power. Its function is to know cause and fruit in accordance with reality, and to be able to overcome various disputes concerning causelessness and faulty causes. Having comprehensively known this, those who can be saved are saved, and for those who cannot be saved, causes and conditions are created. In the text, the first half indicates past causes; the second half shows the knowledge power having correct, clear understanding regarding all cognitive objects, which is to say this power comprehensively knows all dharmas.

8.11

The second verse is the knowledge power of the retribution of past, future, and present karma, which the Yogācārabhūmi calls the knowledge power of one's own karma. Saying here "all karma" means that among the three times, the three karmas such as the wholesome, as well as karma experienced in the present life, are all called one's own karma. This is because one knows in accordance with reality the karma whose fruits one experiences through what one has done oneself. How does it differ from the first? Correctly knowing that the created wholesome and other karmas induce pleasing and other fruits is due to the first power; knowing that the agent creates wholesome, unwholesome, and other karmas that induce pleasing and other fruits is the power of one's own karma. In the text, the first half indicates past causes, and the second half indicates present fruits.

8.12

The third verse is the knowledge power of the supremacy and inferiority of faculties. That is, regarding the five faculties such as faith, their being inferior, middling, or superior is called "supremacy and inferiority." Correctly knowing this, and being able to preach the true Dharma to them according to what is appropriate and fitting, is its function. In the verse, three lines indicate past causes, and one line indicates present fruits.

8.13

The fourth is the knowledge power of various inclinations (nānādhimukti-jñāna-bala), also called superior inclination. That is, whether giving rise to faith from another as primary, or contemplating dharmas as primary, developing inferior, middling, or superior inclination and delight is called "various superior inclinations," and is also called "desires." Desire means faith, joy, fondness, and delight—such as craving wealth and profit, being fond of fame, or being fond of concentration or wisdom, in diverse ways. The Tathāgata correctly knows them, causing beings to abandon impurity and increase purity. How does this differ from the preceding faculties? Faculties are understood in terms of the amount of wisdom formed in past lives; inclinations are understood in terms of presently arising differences in fond delights. A treatise states: "Illuminating the various faculties as primary, with diverse inclinations in various dharmas, is the knowledge power of faculties; correctly discriminating the differences in inclinations is the knowledge power of inclinations." This is evident in the text.

8.14

The fifth is the knowledge power of various realms (nānādhātu-jñāna-bala). Realm (dhātu) means nature (prakṛti)—that is, having the nature of one, two, three, four, or five vehicles, or the dispositions of lust, hatred, delusion, and equal parts, up to the eighty-four thousand dispositions, which are called diverse natures. Nature is seeds, while inclination is active functioning. Thus the Mahāprajñāpāramitopadeśa states: "Nature is called the mark of accumulation"; and in fascicle 90 it says: "Nature is internal and desire is external; performing actions with nature inevitably incurs karmic retribution, whereas desire may not." The Yogācārabhūmi states: "Illuminating the similar seeds arisen from superior inclinations is due to the power of inclination; illuminating the differences of those very seeds is due to the knowledge power of realms. If habituating desire forms one's nature, how are they distinguished again? Desire is merely one mental factor among the universal factors (mahābhūmika), while nature extends across various mental factors; thus their scope is broad or narrow, which is not the same." The Mahāprajñāpāramitopadeśa states: "Habituating desire forms nature; nature is called deep mind (adhyāśaya), while desires regarding things are called arising in accord with conditions." If nature is seeds, how does it differ from faculties? Faculties refer only to the superiority or inferiority of faith and the rest, whereas nature extends to differences between good and evil. Because faith and the rest are broad and enduring with respect to the fruit, able to generate the holy paths of humans, devas, and the three vehicles, they are the roots of the path. The three wholesome roots are merely counterparts [to the three unwholesome roots] and do not take into account the meaning of fruit, so they are not yet called faculties. How much less could nature, which extends to evil, be considered identical? The verse saying, "all can be made to appear within a pore," means that not only does the Buddha's wisdom encompass the nature of sentient beings like space, but the space within a pore also manifests the realms of sentient beings.

8.15

The sixth is the knowledge power of the paths leading everywhere (sarvatragāminī-pratipad-jñāna-bala), which treatises call the knowledge power of practice leading everywhere. "Everywhere" means all; "leading" means reaching; "practice" means the path. This refers to the diverse practices undertaken by sentient beings, whether practices leading to escape or practices not leading to escape, each of which can reach its fruit. For example, undertaking defiled practices leads to rebirth within the five destinies; undertaking undefiled practices leads to the fruit of nirvāṇa; hence it is called "practices leading everywhere." Knowing the entry into such types of behavioral paths is due to the knowledge of realms; knowing all varieties of those very behavioral paths—that such behavioral paths cause defilement, and such behavioral paths cause purity—is due to the knowledge power of paths leading everywhere. The first power contrasts possibility with impossibility, whereas this one only clarifies reaching a destination. Furthermore, the first power points to cause as the basis for obtaining the fruit, whereas this one considers the fruit to be that which repays the cause; thus they are not the same. In the sūtra, the first line states it generally; the next twelve characters from "in a single thought, being able to know swiftly" indicate the time and place known; the final line explains it in full detail.

8.16

The seventh is the knowledge power of meditative absorptions, liberations, and samādhis. The "Purifying Practice" chapter adds "defilement and purity," because it pertains to both with-outflows and without-outflows. The Buddha knows them all well, and knows the various fruits obtained on their basis, hence it is called a knowledge power. How does this differ from the knowledge power of one's own karma? Knowing that beings are capable of cultivating various concentrations—that they can enter this one and not the others—is called the power of one's own karma. Knowing that based on such concentrations as dhyāna, one displays the three miracles to instruct the sentient beings to be transformed without error, is due to the knowledge power of dhyāna. In the verse, the first half indicates what is known, and the second half indicates skillful application. The Buddha's "manifesting for their sake" means showing them the various concentrations and displaying the three miracles to delight sentient beings and cleanse their afflictions, thereby causing them to shed defilement and attain purity.

8.17

The eighth is the knowledge power of recollecting past abodes (pūrvanivāsānusmṛti-jñāna-bala): the past sphere, past lives, and past events reside in past worlds, hence they are called "past abodes." Generating recollection regarding these past abodes, the knowledge that operates together with mindfulness is called the knowledge power of past abodes. The Yogācārabhūmi states: "Knowing the past by recollecting the causes of all destinies is the power of paths leading everywhere; knowing past names, clans, suffering, and pleasure is the power of past abodes." How does this reconcile with the Mahāprajñāpāramitopadeśa? That treatise states: "Merely knowing what one passed through in past lives without knowing the continuity of causes and conditions of karma is merely called supernormal knowledge (abhijñā), which ordinary people can also attain; if one additionally knows the continuity of karmic causes and conditions, it is called clear knowledge (vidyā), which the two vehicles can attain; if one knows the above two infinitely and boundlessly, it is called a power." Thus the power also knows causes. Therefore, it should be explained comprehensively: if one only knows causes, it is the power of paths leading everywhere; if one knows both, it is the power of past abodes. Because the Yogācārabhūmi contrasts it with the causes of paths leading everywhere, it speaks only of fruits. In the text, the first line states it. "The recollecting knowledge encompasses the three times" means that the three times reside entirely within the Buddha's knowledge, how much more so with recollection. That it does not know the three times from separate gates is why it is merely called past abodes. Appearing all in a kṣaṇa means the time in which it encompasses and appears is extremely brief. Appearing within a pore means the place where it can appear is extremely subtle. The third line indicates the vastness of the things appeared and recollected. The fourth line concludes by returning to the knowledge power, showing that it can not only recollect, but can also manifest.

8.18

The ninth is the knowledge power of the divine eye (divyacakṣus-jñāna-bala); this one alone is named according to its basis. If named according to its sphere, the Yogācārabhūmi calls it the knowledge power of birth and death (cyuty-upapāda-jñāna-bala). That is, dying here and being born there, falling into wholesome or unwholesome destinies, whether great or small, handsome or ugly—all are correctly known. Knowing past birth and death is called past abodes; one must know the future to gain the name of this power. Now the text speaks instead of the Buddha-eye: if taken in terms of the five eyes, the remaining eyes in a Buddha are all Buddha-eyes, yet this is not the core doctrine of this sūtra. Here, relying on the ten eyes, because the Buddha-eye can see the Tathāgata's ten powers, this single power subsumes the ten powers. Taking one as an example, the other nine are likewise. In the text, the first line is the greatness of essence; the second line is the broadness of function; the third line is the supremacy of function, because it is peerless; the final line concludes with its profound depth, which only a Buddha can expound. Since it says "universally seeing the dharmadhātu," it is not restricted to the future; by virtue of the special tenets, through the portal of the future it universally sees the dharmadhātu.

8.19

Tenth, the power of knowledge of the exhaustion of contaminants. Having no doubt and no confusion regarding one's own liberation, and likewise knowing the exhaustion of contaminants and nirvāṇa of sentient beings—correctly knowing this is called the power of knowledge. In the text, the first two lines concern what is severed: 'fetter' refers to active afflictions; 'latent propensity' refers to seeds; 'residual habit energy' refers to remaining traces. The two vehicles cannot exhaust residual habits, nor can they exhaust the contaminants of others, and therefore their knowledge is not called a 'power'. The latter half shows that the Buddha is able to eradicate them. Now, regarding the above ten powers, knowledge is the essence and power is the function; yet knowledge is identical to power, having no separate nature. Among these, the power of knowledge conjoined with mindful recollection of past abodes is an appositional compound (tatpuruṣa / karmadhāraya / adjacent gloss); the remaining ones, being derived from their objects, are all genitive dependent determinative compounds (ṣaṣṭhī-tatpuruṣa). Even if the divine eye is derived from its basis, it is still a determinative compound. If 'past abodes' refers to the object, then the power of knowledge conjoined with mindful recollection is also a determinative compound. However, when these ten powers are considered in relation to their respective spheres, each is great within its own sphere—just as water can cleanse and fire can burn, each having its own power. If considered in terms of comprehensive inclusion, the first power is greatest; if considered in terms of accomplishment, the exhaustion of contaminants in nirvāṇa is greatest; if taken with unobstructed liberation as the root, then they are equal and identical.

8.20

In the eighth section of verses on the dharmadhātu, the verses praise the Buddha's fulfillment of the practices of the ten perfections cultivated in the past and his present attainment of the consummation of the fruit. The eleven verses are divided into two parts: first, one general verse; second, the remaining ten specific verses. Now, for the first. The Buddha's majestic spiritual power generally comprises three kinds: first, innate power, meaning that the wind does not move his robes, and so forth; second, noble majesty, meaning various virtues such as superknowledges and insights; third, dharmic majesty, meaning the dharmic power of the perfection of the pāramitās, which causes there to be nothing impure within the five sense faculties and bestows immeasurable strength upon the four limbs and hundred joints—hence it is called the firm, indestructible dharmakāya, the permanent body, the boundless body. 'Pervading the ten directions' refers to the boundless body. 'Vast manifestation' refers to the transformation body. 'Non-conceptual' refers to the body of equal wisdom. 'Practices of great bodhi' refers to the body of the perfections. 'What was fulfilled in the past' means that the myriad practices were previously perfected. 'Causing all to see' means that the great fruit now emerges. Second, there are ten verses specifically expounding [the perfections], one verse per perfection, all having the past cultivation of the cause in the first half and the present attainment of the fruit in the second half. The meaning of the ten perfections is also extensively explained in the ten practices, the ten stages, and from the beginning to the end of the entire sūtra; one must have a general understanding of their characteristics. We briefly open ten gates: 1. Explaining the names; 2. Presenting the essence; 3. Discerning the characteristics; 4. Establishing them; 5. Their sequence; 6. Mutual subsumption; 7. Cultivation and realization; 8. Treatment according to the teachings; 9. Contemplation of the mind; 10. Explaining the text. Now, for the first gate, there are also two parts: first, the general name; second, the specific designations. Now, for the first. As for the general designation pāramitā, the Vijñaptimātratā states: 'It must be embraced by seven supremacies before it can be established as a pāramitā: 1. Supremacy of abiding: one must abide in the bodhisattva lineage. 2. Supremacy of support: one must rely on the great bodhicitta. 3. Supremacy of inclination: one must have loving compassion for all sentient beings. 4. Supremacy of enterprise: one must fully practice all enterprises. 5. Supremacy of skillful means: one must be embraced by non-conceptual wisdom. 6. Supremacy of dedication: one must dedicate [all merit] toward unsurpassed bodhi. 7. Supremacy of purity: one must not be intermixed with the two obstructions, which means having no regret at the three times. If any of the seven is lacking, it is not reaching the other shore.' Therefore, each of these ten perfections should be distinguished through four lines with respect to its specific designation and its essence. 3. Discerning the characteristics will be explained when we reach the text.

8.21

4. Establishing them: to counteract the ten obstructions and realize the ten tathatās within the ten stages, there are only ten. To counteract the six coverings, gradually cultivate the Buddhadharma, and gradually mature sentient beings, only six are spoken of. Among the six, the first three belong to the path of elevated rebirth, because they induce the reward of great wealth, bodily form, and retinue; the latter three belong to the path of definitive excellence, because they are able to subdue afflictions and bring sentient beings and the Buddhadharma to maturity. Moreover, the first three benefit sentient beings, because one gives wealth, does not harm them, and endures their harm; the latter three counteract afflictions, because by diligently cultivating preparatory application one permanently subdues and eradicates them. Furthermore, due to the first three one does not abide in nirvāṇa, and due to the latter three one does not abide in saṃsāra, thus serving as provisions for non-abiding nirvāṇa. That there are only four later ones is because they assist the six in reaching completion: skillful means assists the first three; vows assist vigor; powers assist meditation; and wisdom assists prajñā, as stated in the Saṃdhinirmocana.

8.22

5. Their sequence: the preceding ones induce the succeeding ones, and the succeeding ones maintain and purify the preceding ones. Moreover, the preceding ones are coarse while the succeeding ones are subtle; the sequence of ease and difficulty in cultivation is likewise.

8.23

6. Mutual subsumption: each one of these ten subsumes all pāramitās, because they mutually accord with one another. The Prajñā-śāstra states: 'The meaning of dāna subsumes the six: material goods, fearlessness, Dharma,' and so on. The Mahāprajñāpāramitopadeśa states: 'There are unadorned pāramitās that do not subsume [the others], and there are already adorned pāramitās that mutually subsume [the others].' In this sūtra text, they necessarily subsume all ten completely: if only six are spoken of, the six subsume the latter four; if differentiated into ten, the sixth only subsumes non-conceptual wisdom, while the latter four are all subsumed under subsequently attained wisdom.

8.24

7. Cultivation and realization: they are cultivated throughout all five stations, and only a Buddha brings them to ultimate completion. In relation to the causal stations, there are generally three designations: during the first incalculable eon, the power of giving and the others is still weak and is subdued by afflictions, so it is merely called pāramitā; from the second eon onward, its power gradually increases and can subdue afflictions, so it is called upa-pāramitā; during the third asaṃkhyeya, its power increases still further and can definitively subdue all afflictions, so it is called mahā-pāramitā. Therefore, throughout the context of this text it repeatedly speaks of 'vast pāramitās'.

8.25

8. Treatment according to the teachings: the other teachings may be pondered, but this teaching must integrate and subsume each and every one, penetrating the fruit and encompassing the cause.

8.26

9. Contemplation of the mind: this may be grasped through contemplation.

8.27

10. Explaining the text: The first verse clarifies the perfection of giving (dāna). Giving up one's own possessions to benefit others is called giving; it takes non-greed and the three karmas arising from it as its nature. This has three kinds: material giving, Dharma giving, and giving of fearlessness. In the first half, concerning the cause, giving practiced with great compassion already encompasses these three; this compassion is also the first three of the seven supremacies. In the second half, concerning the fruit, material giving sustains the body, fearlessness benefits the mind, and the Dharma sustains the dharmakāya; hence the resultant body attained is the most wondrous of bodies. Because all three gladden sentient beings, whoever sees it necessarily rejoices. It is also because of possessing the seven supremacies that the body is wondrous. Second, the perfection of morality (śīla). Preventing faults and stopping evil is called morality; it takes the three karmas when receiving and training in the bodhisattva precepts as its nature. Morality has three kinds: morality of restraint and morality of gathering wholesome dharmas yield the fruit of a pure body; morality of gathering sentient beings can eliminate the suffering of beings. 'Pervading the ten directions' is because the unmanifest precept-body is equal to sentient beings. Third, patience (kṣānti). Being able to bear various phenomena without yet being able to forget them is called patience; this is explained in terms of patience toward sentient beings. Furthermore, patience means acceptance; patience is wisdom. Bearing both phenomena and noumenon takes non-anger, vigor, investigative wisdom, and the three karmas arising from them as its nature. Patience also has three kinds: patience in enduring harm from enemies, patience in bearing suffering, and patience in examining phenomena. The verse says 'Faith and understanding of the real', which is precisely examining phenomena. Complete bodily marks are the fruit of the first two patiences; emitting pure radiance is the fruit of the third patience. Fourth, vigor (vīrya). Refining the mind in the Dharma is called refinement; when the refined mind strives to attain its goal, this is designated vigor; it takes diligence and the three karmas arising from it as its nature. It also has three kinds: armor-like vigor, vigor of gathering the wholesome, and vigor of benefiting and bringing joy. The first line applies to the first two, for regarding armor-like vigor, the Yogācārabhūmi explains: 'Even if a thousand great eons were a single day and night, abiding in the hells merely to deliver a single sentient being.' The next line is the third. The latter half applies to the fruits of all three: since the cause is free from characteristics of body and mind, the fruit can have a body that pervades the ten directions. Fifth, meditation (dhyāna). In Sanskrit it is dhyāna, translated here as quiet contemplation; it takes meditative absorption (samādhi) as its nature. It also has three kinds: abiding, inducing, and accomplishing tasks. Having induced superknowledges to accomplish tasks that benefit sentient beings, those who see it deeply rejoice; abiding in present dharmic bliss, active afflictions do not arise. Moreover, it assists wisdom in severing afflictions, so that those who see it have their afflictions destroyed. Sixth, prajñā. Prajñā is a Sanskrit word, translated here as wisdom (hui); investigating the true principle is called wisdom. This and the subsequent four all take discrimination of dharmas (dharmapravicaya) as their essence. It also has three kinds: non-conceptual wisdom of the emptiness of persons, non-conceptual wisdom of the emptiness of dharmas, and non-conceptual wisdom of the emptiness of both. The Mahāyānasaṃgraha takes preparatory, fundamental, and subsequently attained wisdom as the three, explained in terms of the six perfections. The Yingluo jing takes illuminating existence, illuminating non-existence, and illuminating the middle way as the three, which is explained solely in terms of the emptiness of dharmas. The meaning of the three contemplations will be clarified below. Because wisdom guides the myriad practices, it says 'cultivating oceans of practices'. 'Fully endowed' means possessing the above three. Because the cause is like having eyes, the fruit attains the two lights of body and wisdom, which can extinguish all darkness. Seventh, skillful means (upāya). This is skillfulness; u- means method, -pāya means suitability. The lower four each have only two kinds. Here, the first means the skillful means of dedication and the skillful means of deliverance. The text says 'transforming sentient beings in various ways', which is the skillfulness of deliverance; accomplishing what is cultivated includes dedication to bodhi; the transformed beings being boundless, as a fruit he horizontally pervades the ten directions; attaining the fruit for the sake of beings, he vertically exhausts future limits without resting. Eighth, vows (praṇidhāna). This refers to aspiring and making earnest vows. According to one opinion, it takes desire, resolute conviction, and faith as its nature. It also has two kinds: the vow to seek bodhi and the vow to benefit and bring joy to others. Through the first vow, one appears in the world; through the latter vow, one rescues beings without cessation. Ninth, power (bala). Because it cannot be bent or subdued, as one contemplates, one cultivates, and it is accomplished spontaneously. It also has two kinds: reflective discernment and cultivation. Here, 'dharmic power' means cultivating through reflective discernment of dharmas; hence the Mahāyānasaṃgraha says: 'Through these two powers, the preceding six perfections manifest without interruption.' The sūtra says 'becoming natural power', meaning achieved without a teacher, practiced with nothing disadvantageous—how could it be destroyed? Tenth, the perfection of knowledge (jñāna). Decisiveness is called knowledge, meaning awakening and understanding in accord with reality. It also has two kinds: the knowledge of experiencing dharmic bliss and the knowledge of maturing sentient beings. The commentary by Asvabhāva says: 'Through the six, such as giving, this knowledge is accomplished; and through this knowledge, the six are established—this is called experiencing dharmic bliss.' Through this wondrous knowledge, one correctly understands how giving, morality, and so forth benefit sentient beings. The sūtra calls it 'universal-door knowledge'. Comprehensively it contains both knowledges; specifically assigned, the first line is maturing sentient beings and the second line is experiencing dharmic bliss. Because these two are not dual, they form an unobstructed power, diffusing light to illuminate everywhere.

8.28

In the ninth, the verse spoken by Cloud Sound from within the mani gems of the bodhi tree, which praises the Buddha's past practice and realization across the ten stages, the eleven verses are divided into two parts: first, a single verse generally sets forth that the Buddha's fruition and great function proceed from his past stage practices, and concludes by stating the locus [of preaching]; the remaining ten verses each narrate one stage in sequence. The doctrine of the stages is explained extensively in its own chapter; here they are only briefly narrated. For the first stage, four points are briefly stated: 1. Applied practices over many kalpas: all treatises say that before the stages requires one asaṃkhyeya [kalpa], which is already measureless; there are other theories as well, but to avoid prolixity [they are omitted]. 2. Indicating the name upon entering the stage. 3. Giving birth to vast wisdom: that is, being born into the Tathāgata's household, seeing the true nature of phenomena, and obtaining the wisdom of marvelous contemplation and the wisdom of equality. 4. Universally seeing the ocean of buddhas: corresponding below to the fruition of vows and wisdom. For the second stage, four points: 1. Adducing phenomena and indicating the name; 2. Distinguishing the marks of the stage's practice; 3. The duration of practice; 4. The quantity of offerings to buddhas. For the third stage, four points: 1. Adducing phenomena and indicating the name, in which reaching the worldly summit is called 'accumulating blessings and virtues'; 2. Practicing the dhyāna concentrations; 3. The predominance of the perfections of patience; 4. Vast hearing and retention. For the fourth stage, four points: 1. Praising wisdom and indicating the name, because it is peerless in the world; 2. Comprehending the realm of the aids to enlightenment, because it differs from ordinary worldlings; 3. Generating loving-kindness and compassion, because it differs from the Hinayana; 4. Purifying the body and realm, because it leaves behind the view of self. For the fifth stage, four points: 1. Indicating entry into the stage, that is, accumulating blessings and wisdom is called 'universal treasury', and the ten equal minds are called 'the gateway of equality'; 2. Indicating the stage's name; 3. Extremely conflicting ultimate and conventional [truths] are integrated and made to accord with each other; 4. The four noble truths and conventional realms are contemplated with complete equality. For the sixth stage, there are four: 1. Praising practice; 2. Indicating the name; 3. Directly revealing the marks of practice, namely comprehending the phenomena of pratītyasamutpāda; 4. Explaining the stage's function, because of obtaining the ten concentrations on emptiness. For the seventh stage, there are four: 1. First indicating the fruition's function; 2. Illumining and penetrating the capacities of beings; 3. Dual practice skillfully gathering [beings]; 4. Relying on practice to indicate the name. For the eighth stage, four points: 1. Distinguishing the marks of the stage's practice; 2. Explaining the pure land fruition; 3. Briefly explaining the stage's name; 4. Praising the stage and concluding the discourse. For the ninth stage, four points: 1. Indicating the stage's function; 2. Skillfully penetrating the teachings of the Dharma; 3. Indicating the stage's name; 4. Extensively practicing over many kalpas. For the tenth stage, there are four: 1. Indicating the arising of the stage's name; 2. Containing the rain of Dharma; 3. Able to conceal coarse afflictions like empty space; 4. Deep, vast, and difficult to fathom, hence called 'the Buddha's realm'. Many of these verses conclude the discourse, which can all be known from the text.

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大方廣佛華嚴經疏 — Classical Chinese