大方廣佛華嚴經疏 9

English (machine translation) 9

Language: English

9.1

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

9.2

Chapter Two: The Tathāgata's Manifestation of Marks (From here down is the second [major division], the main body of the text, from the sixth fascicle through the end of the eleventh).

In intending to explain this chapter, it is distinguished through four gateways: 1. The contextual purpose of its placement; 2. Explaining the title; 3. The central theme; 4. Explaining the text. Now, the subsequent chapters mostly employ these four; any increase or decrease will be clarified as we arrive at the text. Now, in the first, the contextual purpose has two parts: first, the purpose of the section; second, the purpose of the chapter. Now, the first: within the threefold division [of the sūtra], from here below is the main body; since the motivating rationale has already been made manifest, the main body should properly be revealed, hence it follows in sequence. Within the fourfold division, having already explained the causes and conditions for the arising of the teaching, next we distinguish the ritual of preaching the Dharma, hence it follows in sequence. Second, as for the purpose of the chapter, it specifically has two meanings: 1. Earlier it explained the gathering of the assembly, and now it reveals the manifestation of marks upon doubt; 2. Earlier it explained the original assembly, and now it distinguishes the new arrivals, hence it follows in sequence.

9.4

Second, explaining the names: First, the name of the division: the core section directly sets forth the core tenets, distinguishing it from the preface and the dissemination. If taken within the four divisions, it is called 'presenting the fruit to encourage delight and engender faith', meaning that it presents the dependent and proper fruition to encourage sentient beings to have faith and delight; therefore it is also called 'the cause and fruition in which faith is placed', and also called 'the assembly that expounds the Buddha's dependent fruition', named according to the preponderant [content]. Second, the name of the chapter: 'Tathāgata' is the person capable of manifesting; 'marks' are the phenomena that are manifested. 'Manifesting' applies to both the capable and the manifested. The capable and the manifested are stated together, and essence and function are both set forth, thereby establishing its title. However, both 'Tathāgata' and 'manifesting marks' each have five meanings, making ten. The five for 'Tathāgata' are: 1. Explained in terms of noumenon: dharmatā is called 'tathā' (thus), and emerging from hindrances is called 'āgata' (come); 2. Solely in terms of practice: the Yogācāra[-bhūmi] says, 'Because his words are not false, he is called Tathāgata.' The Mahāparinirvāṇa-sūtra, fascicle thirty-two, also shares this explanation; 3. Stated by combining noumenon and wisdom: the Dharmacakrapravartana-śāstra says, 'Paramārtha-satya is called tathā; sambodhi is called āgata. Because he awakens fully to paramārtha-satya, he is called Tathāgata.' This largely accords with the Harivarman's Tattvasiddhi; 4. Stated as being free from marks: the Prajñāpāramitā says, 'The Tathāgata comes from nowhere and goes nowhere; hence he is called Tathāgata'; 5. Stated in terms of harmonisation and subsumption: one thusness is without a second thusness; whether noumenon or wisdom, whether unfolded or combined, there is nothing that is not 'thus', hence it is called 'tathā'. Outside of thusness there are no phenomena; coming is also nothing other than thusness. One who comes in this manner is a true Tathāgata. The five for 'manifesting marks' are: 1. Manifesting the light from the mouth to summon the assemblies of the ten directions; 2. Manifesting the light from between the brows to reveal the master of the exposition of the Dharma; 3. Shaking the net of kṣetras to alert the various faculties; 4. Manifesting flowers before the Buddha to represent the exposition of the dependent fruition; 5. Emitting assemblies from the white curl of hair to represent the teaching flowing forth from the Buddha. Such marks as these are what is explained in the 'Chapter on the Tathāgata's Manifestation of Marks', and it is therefore named on this basis.

9.5

Third, the core theme and purpose: this also has two parts: 1. The core theme of the division. The core theme of the core section among the three divisions is already as stated above. The core theme of the [first of the] four divisions takes the boundless sea of kṣetras of the Buddha's fruition, endowed with the inexhaustible mastery over the three realms of existence, as its core theme; and it takes causing all bodhisattvas to generate pure faith, engage in cultivation, and seek [this state] as its purpose. 2. The core theme of the chapter: it takes indication through light and marks as its core theme, and takes causing those of superior wisdom to attain profound awakening as its purpose.

9.6

Fourth, explaining the text: the following two chapters, being the ritual protocol for expounding the Dharma, are the expedient means belonging to this section; thus they are divided into two: first, the 'Chapter on the Manifestation of Marks' is the distant expedient means; second, the 'Chapter on Samādhi' is the proximate expedient means. Now, this first chapter is broadly divided into six parts: 1. The ocean-like assembly jointly making a request; 2. The light summoning those with affinity; 3. Those summoned gathering like clouds; 4. Manifesting auspicious omens to represent the exposition; 5. Praising the Buddha's virtues; 6. Concluding by pervading the inexhaustible.

9.7

Now, as for the first: we first distinguish the differences in the questions and requests across the various assemblies through five gates: 1. The presence or absence of questions; 2. Differences in the Dharma asked about; 3. Distinctions in the persons capable of asking; 4. Differences in ritual protocol; 5. The provisional or real nature of doubt. Regarding the first gate: the first two and the last two—these four [assemblies] have questions, while the middle five have none. That is, the first assembly questions because it points to the fruition to initiate the cause. The second assembly questions because it traces the cause to reach the fruition; but because causes have higher and lower grades, it relies on six assemblies to answer them; since the fruition has no distinctions, the seventh assembly itself answers it. Furthermore, if other assemblies have questions, they are all subsumed under the particular meanings of those assemblies, or they reiterate what came before, and are not questions concerning the major stations. The eighth assembly explains causes and fruition fully ripened, and therefore must have questions; that is, the cultivation of practice being unobstructed, the six stations are immediately completed, and therefore that assembly itself answers it. The ninth assembly explains causes and fruition that accord with nature, and therefore has distinct questions; that is, because all enter the dharmadhātu without distinction, that assembly itself also answers it. Across the four locations there are three hundred and ten questions in all: the first and second have forty questions each, the eighth has two hundred, and the ninth has thirty; in the medium and broad recensions, the questions are inconceivable. Regarding the second, the differences in what is asked: the questions of the first two assemblies are broad regarding the fruition and brief regarding the cause, in order to accomplish faith and understanding. The questions of the eighth assembly are broad regarding the cause and brief regarding the fruition, in order to accomplish practice. The questions of the ninth assembly are identical to those of the first assembly, but in terms of cause, they present the cause of the primary Buddha, clarifying that the cause is the cause of the fruition, and revealing that it is accessible only by realization. Regarding the third, the differences in the persons capable of asking: in both the first and the ninth assemblies, both kinds of assemblies—those born of identical nature and those born of different nature—question together, because the Dharma asked about is that upon which all assemblies equally rely. In the second assembly, only those born of identical nature question, because among those who enter the stages, those born of identical nature are superior. In the eighth assembly, only one person among those born of identical nature questions by himself, because the practices cultivated are individually accomplished. Regarding the fourth, the ritual protocol of requesting: there are again two aspects: 1. In terms of words and mental [intent]; 2. In terms of the general and the specific. In the first aspect, requests are of two kinds: 1. Spoken; 2. Mental. Answers are also of two kinds: 1. Spoken answers; 2. Manifestation of marks. Cross-matching them against each other should form nine permutations, but in the text there are only four. In the first assembly, both questions and answers are complete: that is, in the prose of the 'Chapter on the Manifestation of Marks', there is a mental request regarding offerings, and a spoken request voiced aloud. The first light revealing the master of the Dharma, the manifestation of flowers representing the meaning, and the manifestation of assemblies representing the teaching—these constitute the answer through the manifestation of marks. In the 'Chapter on Samādhi', the request is reiterated in words, and the following three chapters also answer in words. The second assembly has only mental requests; the Tathāgata first answers with marks, and the bodhisattvas answer with speech. The Buddha's mind is master of itself and does not wait upon the arising of speech; the Buddha's power is supreme and can answer by manifesting marks. The eighth assembly has spoken requests and spoken answers, revealing that bodhisattvas are not the same as the Buddha. The ninth assembly has mental requests and answers through the manifestation of marks, revealing mind-to-mind transmission, correspondence purely through realization, and transcendence of speech. Regarding the second aspect, general and specific: the first and last assemblies have specific questions and general answers; the second and eighth assemblies have specific questions and specific answers. Moreover, the first assembly may also be taken as having specific questions and specific answers, as will be clarified in the subsequent text. Regarding the fifth, the provisional or real nature of doubt: Question: The kingly bodhisattvas have all reached the consummate limit of their stages; how could they have doubt? Some say: It is on behalf of sentient beings' doubt. Some say: Because they aspire to the Buddha's fruition, and also to reveal the vast distance between cause and fruition. However, of the above two explanations, the first is provisional and the second is real; both have reason and can be applied to other teachings. Yet in this sūtra, whether real or provisional, none is not the doubt of the dharmadhātu; because doubt possesses efficacy, it forms the dependent origination with what is expounded and realized. This matter has always been thus, instantaneously manifested in the oceanic reflection samādhi. Regarding doubt and its answer: thought-moment by thought-moment there is constant doubt, and thought-moment by thought-moment it is constantly severed. It is just like a casting mold: due to the height of the mold, the low part of the image is formed; due to the low part of the mold, the high part of the image is formed. This is because the dharmadhātu of dependent origination is necessarily so in principle.

9.8

Second, the direct explanation of the text. The text is divided into two parts: first, the request in thought within the prose, and second, the request in verses of sound offerings. The former also has two parts: first, identifying the persons and marking their thought—that is, the entire ocean of the assembly all aspire to the Buddha's realm and wish to benefit sentient beings, thereby creating the gateway of pratītyasamutpāda; hence their shared thought is indicated. Second, from "How…" onward, directly revealing the starting points of the inquiries. There are forty clauses, which are provisionally divided into two parts: the first twenty clauses directly express the request born of doubtful thoughts, and the following twenty clauses invoke precedents and cite phenomena in making the request. According to the meaning, both passages should fully mention [all aspects], yet each alternately reflects or elides them so as not to multiply words. Therefore, the verses below do not further invoke precedents, but combine the text of the two places to make a direct request for the teaching. The second assembly also has these two, and in the invocation of precedents its questions are identical to this direct request, precisely intending to show the meaning that the paths of all Buddhas are identical, with mutual reflection and elision. Furthermore, among the forty clauses: the first twenty clauses ask about the fruit; the last ten ask about the cause; the middle ten clauses clarify the universal pervasiveness of transformative functions, inquiring generally into the subjective and objective, defiled and pure, causes and effects. This is because the former is that which is sought, the latter is that which is practiced, and the middle is that which is known. As the division is the presentation of the fruit, the fruit is asked about first. According to these categories of meaning, it could also be divided into three; but now, because both sections conclude with a request, it is simply divided into two. The former also has two parts: first, the direct doubtful thoughts, and second, clarifying the concluding request. Now, in the first part: the first ten clauses ask about the perfection of virtuous functions; the following ten clauses ask about the manifest prominence of essence and marks. Now, among the first ten clauses, the text has only eight, but the verses have the two questions of spiritual powers and mastery; this is also identical in the initial answers of the "Chapter on the Formation of Worlds." That the present text is deficient in them is either an omission, or their meaning is implicitly contained, since "unseizability" subsumes these two. Thus, below in the "Chapter on the Dharmadhātu," "unseizability" and "spiritual powers" are missing, and there is only "mastery." Therefore, these three matters can be unified when combined, or become three when expanded; hence their presence or absence varies. Regarding the "Buddha-stage" (buddha-bhūmi): it is the status of wisdom and virtue. However, because the fundamental teaching of this sūtra comprehensively gathers the myriad virtues, in its expanded form it is immeasurable, while in brief there are ten kinds, as explained in the *Samānārtha-sūtra* cited above. Yet its essence does not go beyond five: namely, the pure dharmadhātu and the four wisdoms. That these five dharmas subsume the nature of great enlightenment is fully explained in the *Buddhabhūmi-sūtra* and its commentary. However, in essentials there are only two, and there is nothing they do not subsume: namely, true noumenon and wondrous wisdom fused without duality—this is the stage of all Buddhas; and having the functions of generating, supporting, and maintaining, it is called a "stage" (bhūmi). This clause is the general heading, subsuming all virtues. The explanations of the Buddha-fruit below all answer this question. Second, all the clauses from "the Buddha's realm" onward separately clarify the virtues of the Buddha-stage. Regarding "realm" (gocara/viṣaya): because it is the cognitive object of compassion and wisdom, and also because it has boundaries. In its expanded form it is also immeasurable, while in brief there are ten kinds, as extensively explained in the "Chapter on the Manifestation," the "Chapter on Inquiry and Clarification," and the "Chapter on the Inconceivable." However, the "Manifestation" mostly clarifies the omnipresence of its essence, while the "Chapter on the Inconceivable" discriminates its supremacy, and is therefore called "ten kinds of incomparable realms." "Inquiry and Clarification" encompasses both its causes and fruits, essence and functions, with minor differences, which will be known when reaching that text. If based on the *Yogācārabhūmi*, the Tathāgata's realm refers to the distinctions of five realms: 1. the realm of sentient beings, 2. the realm of worlds, 3. the dharmadhātu, 4. the realm of taming, and 5. the realm of the preparatory practices for taming. Or it is said that in essentials there are only four: 1. the cognitive objects of the ultimate and conventional, 2. the ocean of kṣetras in which he abides, 3. the karmic functions generated, and 4. those whom he should gather and transform. These are all as explained below, and are largely identical to the *Yogācārabhūmi*. In sum there are only two: either the Buddha is himself the realm, spoken in terms of boundaries; or it is the realm belonging to the Buddha, spoken in terms of what is contemplated, transformed, and so forth. The present text mostly reveals the realm belonging to the Buddha. Third, "the Buddha's empowerment" (adhiṣṭhāna): this refers to the Buddha's superior power sustaining and enabling things to be done. In its expanded form it is also immeasurable, while in brief there are ten kinds, as explained in the "Chapter on Inconceivable Dharmas" and the Cloud of Dharma stage (dharmameghā-bhūmi); the ten kinds of Buddha's sustaining powers in the "Chapter on Leaving the World" are also examples of this. Yet it does not go beyond three classes: 1. such as empowering transformation bodies and relics, 2. such as empowering Jīva so that entering fire he is not burned, and 3. such as empowering insentient things to perform Buddha-deeds. This differs from spiritual powers in its breadth and narrowness; that is, among the six spiritual powers, only the base of psychic power (ṛddhi-viṣaya) has empowerment; here, this empowerment is precisely psychic power. Fourth, "practices": these are the Buddha's deeds. Or ten kinds are spoken of, as the "Chapter on the Inconceivable" says, "All Buddha-Bhagavats have ten kinds of transformations that do not miss their time," etc.; they are also the practices of conduct, as the "Chapter on Manifestation" says, "Unobstructed practice is the practice of the Tathāgata," etc. Or whether it is great compassion gathering sentient beings, or great wisdom creating conditions to accomplish things without conceptual thought, all ultimate accomplishments of skillful means are called practices. However, viewing the practice from the perspective of the person, it is designated "that which is practiced." Since it is what is done, it actually encompasses both subject and object; hence it is not like that which is contemplated by wisdom and that which should be gathered and transformed within the category of "realm," which pertains solely to the object. Moreover, because the perspectives differ, they are not confused. If based on the *Yogācārabhūmi*, fascicle 78, citing the *Saṃdhinirmocana-sūtra*, the Buddha answered Mañjuśrī: "Regarding the distinct marks of these two: 'that which is practiced' refers to all the inconceivable and immeasurable adornments of merit of the pure land shared by all Tathāgatas; 'the Tathāgata's realm' refers to the distinctions of the five realms in all ways." The five realms are as above. Fifth, "the Buddha's powers" (bala): this is the Buddha's great power and mastery. In its expanded form it is immeasurable, while briefly stated there are ten, namely [the knowledge of] what is possible and impossible, etc. There are also another ten kinds, namely the vast and great powers, etc., as in the "Chapter on the Inconceivable." Sixth, "fearlessnesses" (vaiśāradya): because he is free from all fear. The "Chapter on Leaving the World" explains ten kinds of fearlessness. Or four kinds are spoken of, as is conventionally explained. Formerly it was said: the first four are merits distinct from the two vehicles; the Buddha's powers are merits that defeat Māra; fearlessnesses are merits that subdue non-Buddhists. This is not necessarily entirely so, for the ten powers and the fearlessnesses are also not shared with the two vehicles; nevertheless, what has been clarified above mostly pertains to the merits of great wisdom. Seventh, "the Buddha's samādhis": this means that the concentrations (samādhi) of the Buddha-fruit exceed the dust particles in number, such as the Lion's Stretch (siṃha-vikrīḍita), etc.; briefly stated there are ten kinds, as explained in the "Chapter on the Inconceivable" that the Buddha has immeasurable and inconceivable samādhis, and so forth. Eighth, according to the answer and the verses, it is named "the Buddha's spiritual powers" (abhijñā): this refers to the unobstructed spiritual functions arising in reliance on concentration. Or ten are spoken of, as in the "Chapter on the Ten Spiritual Powers." The "Chapter on the Inconceivable" says: "All Buddhas have boundless and unobstructed liberations, displaying inexhaustible great spiritual powers." The ten spiritual powers are restricted solely to bodhisattvas. Or six are spoken of, as is conventionally analyzed, but the name is common to both the Mahāyāna and Hīnayāna. Ninth, according to the answer and the verses, it is named "the Buddha's mastery" (vaśitā): this refers to acting at will and achieving with non-obstruction. In its expanded form it is immeasurable, or a hundred kinds are spoken of, meaning mastery over sentient beings, etc., each having ten. In brief there are ten kinds, such as mastery over life, etc., all as explained in the "Chapter on Leaving the World." The "Chapter on the Inconceivable" also explains ten kinds, stating that the Buddha-Bhagavats have mastery over all dharmas, etc. Tenth, "unseizability": in the verses it is named "unvanquishability," and in the answers it is named "indestructibility." It means that in what the Buddha does, there is no heavenly being, human, śramaṇa, Māra, Brahmā, or any of the two vehicles or great bodhisattvas whose spiritual powers can restrain him; therefore the old translation of the sūtra rendered it as the "Buddha's supreme dharmas." In brief there are ten kinds, such as the ten kinds of most supreme dharmas of all Buddhas in the "Chapter on the Inconceivable." If taking "indestructibility," it refers to the ten kinds of valorous dharmas of the great Nārāyaṇa banner. These ten questions above are mostly found in the "Chapter on the Inconceivable," as will be known below.

9.9

Second, the ten clauses from "What are the eyes of all Buddhas…" onward ask about the manifest prominence of essence and marks, referring to the six sense faculties and three karmas. Within physical karma, the constant light is differentiated as the body's light, and the emitted light as radiance; hence there are ten clauses. In the "Chapter on Inconceivable Dharmas," all Buddhas have ten kinds of dharmas that pervade the immeasurable and boundless dharmadhātu, namely boundless eyes and so forth; the "Chapter on Leaving the World" explains each one through ten aspects. Furthermore, the "Chapter on the Manifestation" states that the Buddha's three karmas each possess ten meanings. Although various sūtras and treatises state that the Buddha's constant light is one fathom, according to the "Chapter on the Inconceivable," constant wondrous radiance of ineffably ineffable various colors and marks serves as adornment, being a treasury of light. It produces immeasurable and perfect radiance, universally illuminating the ten directions without obstruction. Emitted light, however, is sometimes not emitted, such as that emitted from the face, gate, or ūrṇā mark in the various assemblies. Yet in the "Chapter on the Ocean of Marks," each and every mark constantly emits radiance; thus emitted light also connects to constant light. In distinguishing them: the constant is still and pervasive, while the emitted is seen to have coming and going. Regarding "Buddha-wisdom": in its expanded form it is immeasurable, while briefly stated there are ten kinds; its essence does not go beyond five: namely, pure wisdom and the four wisdoms, such as the great round mirror wisdom. In essentials there are only two: namely, fundamental and subsequent [wisdom]. Subsumed as a whole, it is only one: the unobstructed wisdom of the true mark of all dharmas. These ten clauses are mostly like those in the "Ocean of Marks" and the "Chapter on the Minor Marks."

9.10

Second, from "May he only…" onward is the concluding request. Being about to invoke precedents, they provisionally make a concluding request.

9.11

Second, from "Furthermore, in the ten directions…" onward, they invoke precedents and cite phenomena in making the request. This is also divided into two: first, invoking precedents, and second, the concluding request. Now, the first part is divided into two: the first ten clauses ask about the universal pervasiveness of transformative functions, and the latter ten clauses ask about the profundity and vastness of causal virtues. Now, in the first part, the text has only nine, lacking the ocean of establishment. 1. The "ocean of worlds" is the locus of transformative function, as in the "Chapter on the Padmagarbha." 2. The "ocean of sentient beings" is the capacity of those who are transformed, namely what is contained within the kṣetras. 3. According to the answer and the verses, it is named the "ocean of the establishment of the dharmadhātu"; as the "Chapter on the Formation of Worlds" clarifies generally the ocean of that which is established by the dharmadhātu, its arising and full causes and conditions, etc. Regarding the causes and conditions, Xianshou says: "They are the dharmas born of transformation. They are also because the previous two are posited and established within the dharmadhātu." All sūtras and treatises state that conventional truth is established truth (saṃvṛti-satya). However, for the word "establishment," the Sanskrit is *naya*, which contains many meanings: sometimes called principle/trend, sometimes skillful means, sometimes rule, sometimes dharma-gate, sometimes establishment; hence we know it is the established rule. 4. The "ocean of Buddhas" is the transforming master, as extensively listing their names in the "Chapter on the Padmagarbha," and also like the "Chapter on the Inconceivable" and others. 5. The "ocean of pāramitās" is the practice accomplished through transformation, as in the "Chapter on Leaving the World." 6. The "ocean of the Buddha's liberations" is the fruit attained through transformation, as in the "Chapter on the Dharmadhātu." 7. The "ocean of the Buddha's transformations" refers to spiritual metamorphoses meeting the occasion to transform sentient beings who are difficult to transform, which is transformation through physical karma. Such as being unmoving across the assemblies yet all-pervasive, and the asamphiyeyas of physical karma in the prose of the "Chapter on Enlightenment through Radiance," are all such passages. 8. The "ocean of the Buddha's expositions" refers to teaching the Dharma in accordance with faculties, which is transformation through verbal karma, as in the "Chapter on the Four Truths." 9. The "ocean of the Buddha's names" refers to establishing designations according to capacity, as in the "Chapter on Names." 10. The "ocean of the Buddha's lifespan" refers to the length or shortness of remaining in the world as felt according to capacity, as in the "Chapter on Lifespan."

9.12

Second, from "and all" downward, in inquiring into the depth and breadth of the causal virtues: (1) initially making the great vow within saṃsāra; (2) generating the pre-eminent, advancing great mind to aspire to the fruit of Buddhahood; (3) amassing the requisites of merit and wisdom for bodhi; (4) transporting the bodhisattvas from cause to fruit; (5) the four bodhisattva practices of loving-kindness, compassion, joy, and equanimity; (6) permanently turning away from karma and affliction to realize and tally with the true principle; and the remaining four can be known [from this]. However, these ten phrases have both a comprehensive and a specific sense. Specifically: the first two are assigned to the ten faiths; the next two to the ten abodes; the next one to the ten practices; the next one to the ten dedications, because they dedicate toward transcendence; the next three to the entry upon the stages and above; and the last one to equal enlightenment. This is to treat all bodhisattvas horizontally. If treated comprehensively, each extends from beginning to end; that is, treating all bodhisattvas vertically. Therefore, the text of these ten phrases applies broadly across the stations and stages, yet they all universally subsume the dharmadhātu, deep, broad, and boundless—hence they are called "oceans"—and are all expounded in the assemblies below.

9.13

Second, from "May the Buddha" downward, concludes the request. Since it adduces a precedent, it therefore includes the word "also." Where do the passages answering these forty phrases lie? In the questions there are comprehensive and specific applications, and the answers are likewise. Comprehensively, the assemblies that correspond to this all answer it, and those cited above clearly correspond to it. That is to say, since the preceding ocean of assemblies constantly accompanies the nine assemblies, how could this question be restricted to the initial assembly? And how could the ocean of assemblies leave any question unexhausted? Thus we know that the initial assembly serves as the general [framework], and the nine assemblies jointly answer this question. Yet because the intentions of the divisions differ, the beginning of each division restates the questions, thereby showing that within each division both cause and fruit are comprehensively encompassed. Thus, from here through the "[Light of the] Bodhi" [Chapter] answers the questions on the ten oceans; from the "Inquiry and Illumination" [Chapter] downward answers the questions on the ten causes; from the "Inconceivable" Chapter downward answers the twenty phrases on the fruit—as will be understood below. Furthermore, with regard to the forty questions, the ten oceans serve as the general [framework], and the nine assemblies jointly answer the ten oceans: (1) the "Formation of the Worlds" Chapter answers the ocean of the establishment of worlds; (2) the "Padmagarbha" Chapter answers the ocean of worlds—the "[Vai]rocana" [Chapter] merely cites causes to explain and fulfill the manifestation of marks and the samādhi, being merely the pretext for expounding the Dharma, and does not separately answer the question on the ocean; (3) the "Names" Chapter answers the ocean of the Tathāgata's names; (4) the "Four Truths" Chapter answers the ocean of proclamation; (5) from the "Light of the Bodhi" through the "Ten Resignations" Chapter separately answers the questions on the ten causes, and comprehensively answers the ocean of sentient beings, for the practitioners of the cause are the beings who are transformed; (6) the "Asaṃkhyeya" Chapter answers the ocean of transformations, where the prose adduces numbers to reveal that the transformative functions are difficult to measure, and the verses extensively illuminate the transformations as layered, subtle, and difficult to describe; (7) the "Lifespan" and "Dwellings" [Chapters] both answer the ocean of lifespan; (8) the five chapters from the "Inconceivable" [Chapter] downward separately answer the twenty phrases of questions on the fruit, generally illuminating the ocean of Buddhas, revealing the Buddha by relying on the depth and breadth of virtue; (9) the eighth assembly answers the ocean of pāramitās, since it generally subsumes all stations to complete practice; (10) the ninth assembly answers the ocean of liberations, because one realizes and enters the dharmadhātu and gives rise to great function. As for the order in the questions differing from that in the answers: the questions are ordered according to inherent existence and cultivation to completion, and one's own practice versus transforming others—meaning that first there are worlds and sentient beings, and then the Buddha appears, cultivates causes, and attains the fruit. The ocean of pāramitās is the cause, liberation is the fruit, and the remaining four are all the great function, namely adapting to the faculties to manifest transformations, expounding the Dharma in accordance with what is appropriate, establishing names matching the beings, and adapting one's lifespan to long or short according to the beings. In the answers, others come first and oneself comes second; therefore the four oceans of great function are placed first, and the two oceans of self-benefiting cause and fruit are placed last. Furthermore, the single ocean of sentient beings can also pervade the nine oceans, because all are for the sake of sentient beings, and the variety of adaptations reveals the vast number of sentient beings. If speaking specifically, they are answered exhaustively within the corresponding assembly. Here again there are two kinds: first, answering by manifesting marks, as shown in the text below; second, answering through spoken discourse, which also has two aspects: first, the sūtra text has not arrived completely; second, answering two while encompassing the remainder, as should be cited in the "Formation" Chapter.

9.14

Second, from "At that time" downward, the request through verses in the sound of offerings has two parts: first, explaining the causes and conditions; second, correctly speaking the verses. Now the first: The previous request was in thought, and although the Buddha already knew it, the present request is articulated in speech so that the great assembly may comprehend it together. Since they previously raised offerings for the sake of the Dharma, they now express their minds by means of the offerings; not caused by striking or playing [instruments], it is therefore called "spontaneous," yet it is not without causes and conditions. It is the majestic power of the bodhisattvas; together with the assembly of ordinary beings, all are bodhisattvas. Furthermore, it expresses body and speech as articles of offering, because articles of offering are all identical to the essence of the dharmadhātu. Second, in the correct recitation of the verses, the ten gāthās have two parts: the first three praise virtue and request, and the latter seven raise the Dharma and request. The former also has two: the first two praise the Buddha, clarifying the complete causes for expounding; the latter one praises the assembly, clarifying the complete conditions for expounding. Now the first: The preceding verse means that the wisdom of compassion is already fulfilled, manifesting bodies for the sake of beings; the subsequent verse means that the compassion of wisdom is already perfected, able to cut off doubt and eradicate suffering. Having compassion, it is necessarily universal; having wisdom, it is necessarily capable; therefore, he ought to preach. In the latter verse praising the assembly to request: the first half praises the assembly, showing they have no divergent thoughts; the second half concludes the request, clarifying that expounding will cut off doubts. In the subsequent raising of the Dharma to request, there are three parts: the first four recount the earlier questions of the initial ten phrases, with a slight variation in order simply to suit the convenience of the text. "And all other vast Dharmas" concludes the analogy for the remainder, meaning that beyond the twenty phrases, the Buddha's boundless virtues are also requested to be expounded. The "Inconceivable Chapter" extensively explains the other approaches, and the places expounding the fruit all answer this. The next one verse recounts the earlier ten phrases on the conspicuousness of essence and marks, briefly indicated as can be known. The last two verses recount the question of the ten phrases on the transformative function universally pervading; the present text has only seven, because within the ocean of Buddhas it omits supernatural transformations, lifespan, and names, since these three oceans are not separate from the Buddha. The reason it does not ask about causes is that the names in the prose run broadly through all assemblies and therefore list doubts about causes; now, to illuminate the initial division, it requests an answer for the present assembly. Furthermore, it reveals that in this assembly the cause is abbreviated and the fruit is extensive, whereas in the second assembly the fruit is abbreviated and the cause is extensive.

9.15

Second, from "At that time the Bhagavat" downward, illuminates the division of emitting light to summon those with affinity. In the prose, it is divided into ten: (1) The intention of emitting light: because he accepted their thoughts and because the sound of the offerings was easy to understand, it briefly does not clarify the thoughts but only doubts about the Dharma. Why does he emit light? Because he answers by manifesting marks. What are the marks of the answer? It means that through the empowerment of the Buddha's samādhi, he emits light, causing the bodhisattvas to arrive. Being capable from far away, this is the realm of the Buddha ground; it is that which the Buddha walks, without hindrance and without fear. This is the general intention. If explained specifically, reflect upon it according to the text. Moreover, summoning the arriving bodhisattvas is also an answer in speech. The above ten questions will be known when reaching the text. (2) From "from the" downward clarifies the locus of the light. The front of the face is the mouth. Speaking of the many teeth represents the forty questions. The path of the teaching extends far, because true sons are born from the mouth. They chew the flavor of the Dharma, benefiting the dharmakāya. Emitting it from the comprehensive locus is because this assembly is comprehensive. (3) From "emitted the Buddha..." downward reveals the essence of the light, because it is extensively expounded according to the faculties. (4) From "namely" downward lists the rays of light. It briefly lists ten names, all establishing their designations from essence and function. (5) From "such..." downward concludes the number of lights. (6) From "each and every..." downward reveals the retinue. (7) From "their light..." downward distinguishes the color and appearance. The various jewels shine and reflect, representing the inclusiveness of the path of teaching. (8) From "universally illuminating" downward clarifies the distance to which the light responds. (9) From "those worlds" downward is the resonance and penetration of those assemblies. (10) From "with the Buddha..." downward summons them with the sound of verses, which broadly adduces the ten epithets to show that he is the one to whom they take refuge. In the text, the ten verses are provisionally divided into five: First, six verses show from [the Buddha's] own perspective that cause and fruit are already perfected, exhorting them to jointly observe and pay homage. Therein, the first one generally clarifies that the causes of the two benefits are fulfilled, accomplishing right and universal knowledge (samyak-saṃbuddha); the next one, the light from the pores awakening beings, is understanding and conduct perfected (vidyā-caraṇa-saṃpanna); the next verse, going and coming among the various destinies, is knower of the world (lokavid); liberation in a single thought can be called well-gone (sugata); the next one says accomplishing sambodhi, which is the meaning of Buddha; the next one, the great sound expounding tranquility, means unexcelled person (anuttara), and awakening them according to their minds is tamer of beings (puruṣa-damya-sārathi); the next one, all powers being perfected, is teacher of devas and humans (śāstā deva-manuṣyāṇām). Second, there is one verse clarifying that the ocean of assemblies has already gathered, adducing a precedent to exhort refuge. Since it says they have already rained clouds of offerings, this is one worthy of offerings (arhat); to match the adduced precedent, it is not in sequence. Third, one verse on the perfect voice adapting to faculties, where seeing it inevitably brings benefit; it concludes with "Honored Among Two-Footed Beings," which is the Bhagavat. Fourth, one verse on the ocean of meanings being expounded suddenly, which should be seized in time; just as the Buddhas of the three periods came with great vows, it therefore concludes with Tathāgata. Fifth, one verse specifically summoning those with affinity, which is the original intent of the light.

9.16

Third, from "At that time the ten directions" downward, those summoned rush like clouds. The text is divided into three: first, gathering together in the bodhimaṇḍa; second, manifesting unimpeded function; third, expressing themselves through sound and light. Now the first also has three: first, a general explanation; second, from "namely" downward, specific revelations; third, from "such..." downward, a general conclusion. In the specific section, the ten directions constitute ten sections, and within each direction there are ten matters: (1) determining the direction, (2) the ocean of lands, (3) the world, (4) the name of the Buddha, (5) the principal bodhisattva, (6) the number of the retinue, (7) arriving at the Buddha's place, (8) raising clouds of offerings, (9) expressing homage and presenting offerings, and (10) comfortably seated on transformed seats. Here there should be the name of the world system, but it is briefly omitted. The clouds of offerings from the eastern direction should have ten kinds, but there are only nine because the two texts for ointment incense and burning incense are combined. Saying "each manifested" means the principal and retinue each manifested them. Layer upon layer unobstructed, each pervading empty space, each observable, termed "undispersed and unextinguished." The transformed seats of the ten directions differ in essence and appearance, yet all are identically named "lion seats of the Padmagarbha"; the meaning of the lion has already appeared in the text above. The words "Padmagarbha" comprehensively have three meanings: first, in terms of the bodhisattva, representing containing and blossoming; second, in terms of what is explained, because it is about to speak of the circumstantial reward; third, in terms of the various assemblies, universally revealing the Avataṃsaka. The [bodhisattvas from] zenith and nadir returning to sit in their own directions is because the Buddha's complete body turns around so that all see his face, differing from other traditions which have only eight directions. In the third part, the general conclusion, the text has eight: (1) briefly indicating the preceding text, saying "such [as these]"; (2) generally clarifying the number of oceans, meaning ten hundred million kṣetra dust motes—since those listed above are the successive oceans of the Padmagarbha, and the light from the mouth illuminates one hundred million in each of the ten directions, there are ten; these two sections did not appear in the preceding specific explanation; (3) concluding the principals; (4) concluding the retinues; (5) concluding their arrival; (6) concluding the raising of offerings; (7) concluding the homage and presentation; (8) concluding the comfortable seating. Since it is a general conclusion, it therefore lacks the determination of the direction; and having already arrived in the assembly, it therefore lacks the three matters of the initial ocean and so forth.

9.17

Second, from "Having sat thus" onward, they manifest sovereign functions, which is to praise their virtues, meaning that in every atom they are near the Buddha, and in every thought-moment they benefit sentient beings. The text has eight parts: (1) explaining that rays of light appear from the pores of the bodhisattvas; (2) the light manifests bodhisattvas; (3) the bodhisattvas enter atoms; (4) the atoms contain vast kṣetras; (5) the kṣetras have Tathāgatas; (6) the bodhisattvas go to make offerings; (7) they assist the Buddha in proclaiming the transformation; and (8) those transformed attain benefit. The first two can be understood. In the third, as for the words "all the paramāṇus of the established ocean," there are briefly two meanings: First, because each and every atom of all posited dependent and proper [rewards] accords with the real. Second, in terms of contemplating the mind, the object of sentient beings' mental consciousness is itself the dharmadhātu; normally functioning in discrimination according to names and marks, this is called "establishment"; being false, they are atoms; their essences are all that upon which one can rely, hence called "great kṣetras"; all possessing awakened nature, they are called "Tathāgatas." This clarifies that bodhi realizes and enters the ocean of sentient beings' natures. The fourth can be understood. In the fifth, because of following the worldly convention, they are spoken of as having the three times; because of fully according with the nature, they are all within an atom. In the sixth, "making offerings" encompasses both material wealth and Dharma. Seventh, from "In thought-moment after thought-moment" onward, they assist the Buddha in proclaiming the transformation. And as for the eighth, from "Within thought-moment after thought-moment" onward, those transformed attain benefit. Therein, Fazang (Xianshou), matching them with the preceding awakenings, explains them with three meanings: first, an individual-matching explanation; second, a perfect-interpenetration explanation; and third, a distinct-individual explanation. As for the first: matching the previous ten dharma-doors with the ten benefits accomplished later, each door attains one benefit. The second and third are transposed; the rest are all in order. (1) Through the sovereign door of dreams, in dreams they awaken sentient beings who create evil, causing them to attain the benefit of severing evil and escaping suffering. (2) Through the door of bodhisattva practice, they cause people to attain right concentration. (3) Through the door of manifesting the death and rebirth of the devas, they cause them to be born in heaven and experience pleasure, because through heedlessness they die, and upon restraining thoughts they are instantly reborn. The above three are the vehicle of humans and devas. (4) Through shaking the kṣetras and manifesting impermanence, they cause them to feel revulsion, and through praising the Buddha's spiritual transformations, they cause them to rejoice, accomplishing the benefits of the two vehicles. The following are all the Great Vehicle. (5) Through the great vows to adorn kṣetras, they cause them to cultivate merit and seek pariṇāmanā. (6) Through words that gather sentient beings, they cause them to generate the great resolve [for bodhi], because the Buddha's voice is itself great compassion of identical substance. (7) Through the Buddha's clouds raining down the Dharma, they cause them to enter the bodhisattva stage of non-retrogression. The above three stations belong to the three kinds of worthies prior to the stages. (8) Through illuminating the lands that pervade the dharmadhātu and the spiritual transformations, they cause them to attain the eye of wisdom of the first stage and above to see the equal Dharma. (9) Through the Buddha's power of liberation universally manifesting throughout the dharmadhātu, they cause them to attain the great power, great vows, inexhaustible wisdom, and purified lands of the eighth stage and above. (10) Through Samantabhadra establishing the bodhimanda, they cause them to abide in the ocean of great vows of the Buddha-fruit. As for the words "born into the family of the Tathāgata," they are born because of entering the station of the Buddha-fruit; it does not mean being born into the Buddha's family from the first stage and above. Second, as for "perfect interpenetration": these ten dharmas universally interpenetrate each of these ten benefits, meaning that either one dharma accomplishes ten benefits, or ten dharmas accomplish one benefit; thus extending everywhere, they are unobstructed. Third, as for "distinct-individual": the previous ten dharma-doors each awaken sentient beings as numerous as the paramāṇus of an ocean of worlds—this takes the Dharma as the benefit. The latter ten benefits only speak of the number of Sumeru-atoms, without speaking of lands as numerous as kṣetra-atoms; this is oneself taking persons as the benefit. Since they are explained distinctly, the sovereign door of dreams also reveals that all things are like dreams. Lengthening and shortening are unobstructed, hence called "sovereign." The rest can all be understood. The above bodhisattva dharma-transformations, beginning from the emission of light and ending with attaining benefit, are eight sections when counted in forward order. If traced in reverse, they are twelvefold golden tiers without end: (1) The benefit attained by sentient beings as numerous as ten Sumeru-atoms is only in a single land; all other lands are also like this; hence it says "each land is caused to be equal." (2) This benefit in all lands is within the time of a single thought-moment; the time of all other thought-moments is also like this; hence it says "within thought-moment after thought-moment." (3) Such benefit in thought-moment after thought-moment is only for a single dharma-door; each and every dharma-door awakened is also like this. (4) Those multiple dharma-doors are only employed in a single thought-moment; the dharma-doors employed in all other thought-moments are also like this. (5) Those dharma-doors of multiple thought-moments only discuss a single vast kṣetra; as with one vast kṣetra, so it is with vast kṣetras as numerous as ten kṣetra-atoms. (6) Those multiple vast kṣetras are only discussed within a single atom; as with one atom, so it is with all atoms in all establishments. (7) The atoms as above are only in a single established ocean; as with one established ocean, so it is with all established oceans pervading the dharmadhātu. (8) The operations within the established oceans pervading the dharmadhātu are only transformed by a single transformation-bodhisattva; as with one transformation-bodhisattva, so it is with each of the transformation-bodhisattvas of the oceans of ten worlds. (9) All those transformation-bodhisattvas are only manifested by a single ray of light; as with one ray of light, so it is with each and every ray of light. (10) Those rays of light as numerous as ten kṣetra-atoms are only manifested from a single pore; as with one pore, so it is with each and every pore across the entire body. (11) Those pores across the entire body belong only to a single bodhisattva; as with one bodhisattva, so there are bodhisattvas as numerous as the paramāṇus of ten billion Buddha-kṣetras, each as numerous as the paramāṇus of oceans of worlds, whose pores across their entire bodies are all like this. (12) The elevenfold functions explained above only discuss coming to this single assembly; as with this assembly, so it is also in the other assemblies of the Buddhas. This last section is detailed in the verse text. Furthermore, if each of the twelve folds above is expanded into two, they become twenty-four folds. Taking a single thought-moment against all thought-moments, for instance, these are two meanings; grouping similar categories combines them into one, and the remaining eleven folds may be inferred on this basis. Thus overlapping endlessly, each pervading the dharmadhātu, they are contemplated all at once solely by wisdom and are not an object of the mind or consciousness; the great function of the ocean-assembly of the Avataṃsaka is entirely like this.

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大方廣佛華嚴經疏 — Classical Chinese