大方廣佛華嚴經隨疏演義鈔 23

English (machine translation) 23

Language: English

23.1

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

Regarding the Commentary's statement "among the four divisions, the arising of the teaching has already been explained": the four divisions are the four divisions such as "adducing the result to inspire aspiration and generate faith." Dividing by the four divisions: the first assembly is named "the division of adducing the result to inspire aspiration and generate faith," in which six chapters are divided into three: the initial chapter explains the division of the causes and conditions for the arising of the teaching; the next two chapters explain the division of the protocol for expounding the Dharma; the latter three chapters explain the division of directly presenting the ocean of Dharma. The first division is already complete. Next follow the two chapters of the sūtra on the protocol for expounding the Dharma; this is the second division among the three subdivisions within the first division of the fourfold division scheme. Adducing its major heading, it is therefore called "among the four divisions," in contrast to the earlier three of prologue, main doctrine, and transmission.

23.4

Regarding the Commentary's statement "because it is spoken predominantly": this resolves an objection. There are two objections. The first says: In the division based on deriving doctrinal meaning from text, it is called "the cause and result that are believed." Since the sūtra also contains the chapter "Vairocana," why is it that in the division based on the interrelation of questions and answers, it is merely named "the division of adducing the result to inspire aspiration and generate faith"? And according to its specific assembly, why is it merely named "the assembly expounding the Buddha's dependent result"? Therefore this replies: because it speaks predominantly of the result, as the causes are few. Just as a river with little water is also called "waterless," and milk with water is simply called "milk." In urging beings to have faith and aspiration, it is appropriate to adduce the result. The second objection says: Above it was said that one adduces both the dependent and primary results of the Buddha to urge beings to have faith and aspiration; why then, in accordance with the assembly, is it merely called "the assembly expounding the Buddha's dependent result"? Therefore this replies: it speaks predominantly of the dependent result and minimally of the primary result. It is also because the original intent lies in the dependent result, while the result of primary retribution only begins to be expounded from the second assembly onward.

23.5

Regarding the Commentary's passage from "the title of the second chapter" downwards: the commentary text is divided into three: first, a general explanation; second, from "however, the Tathāgata's manifestation of marks each has five meanings" downwards, a specific explanation; third, from "such as these" downwards, a general conclusion. In the second part, it first explains "Tathāgata" and then explains "manifestation of marks."

23.6

Regarding the Commentary's statement "the thirty-second fascicle of the Nirvāṇa [Sūtra] also agrees with this explanation": this is the Northern edition, where a close friend of the elder Jyotika's father praised the Buddha's merits and further asked the Buddha: "Why is he called Tathāgata?" The Buddha said: "Elder! The Tathāgata, the World-Honoured One, has unimpeded knowledge and vision regarding all dharmas, therefore he is called Buddha. His utterances are never dual, therefore he is called Tathāgata. Because he has severed the afflictions, he is called Arhat. What the World-Honoured One expounds is ultimately never dual." Exegesis: "Never dual" means free from falsity.

23.7

Regarding the Commentary's statement "the *Dharmacakrapravartana-śāstra* states: the ultimate truth is named 'tatha'" and so forth: this is the second fascicle of the treatise.

23.8

Regarding the Commentary's statement "this largely accords with the *Satyasiddhi*": the *Satyasiddhi* states, "Riding the path of true reality, he comes to achieve right awakening; hence he is called Tathāgata." Riding the path of true reality is the ultimate truth. Coming to achieve right awakening means that right awakening is called "coming." Because the path of true reality also applies broadly to the myriad practices, it is said to largely accord.

23.9

Regarding the Commentary's statement "whether as principle or as cognition" and so forth: "as principle" is the first explanation. "As cognition" is the second explanation. "If unfolding" refers to jointly clarifying the preceding two. "If combining" is the third explanation. Its fourth explanation applies in meaning to both principle and cognition, and also encompasses both unfolding and combining. That is, by analogy with the *Pañcaviṃśatisāhasrikā*, which says, "The suchness of all dharmas is precisely the Buddha." If all dharmas are suchness, then there is neither coming nor going; this is an explanation solely in terms of principle. Second, stating that the mind is unshakeable and cognition transcends the real and the false is an explanation in terms of cognition having neither coming nor going. Third, if it is because the mind has neither coming nor going that it only then accords with the essence of Suchness having neither coming nor going, then this is explained by combining them; therefore it is simply determined as an explanation based on relinquishing marks, because being free from all marks is called the Buddhas.

23.10

Regarding the Commentary's passage from "the manifestation of marks has five" downwards: second is the explanation of the manifestation of marks. Each of the five has two clauses: one clause distinguishes the mark, and one clause distinguishes the intent. For instance, the first saying "manifesting the mark of light from the face-gate" distinguishes the manifestation of the mark. "Summoning the assemblies of the ten directions" reveals the reason. The four below follow this pattern.

23.11

Regarding the Commentary's statement "precisely by means of the Buddha-fruit's boundless ocean of lands possessing the inexhaustible mastery of the three worlds": yet the "Lotus Treasury Chapter" seems to have boundaries, because there are the Adamantine Ring of Mountains and the lotus lands, and beyond this there are other oceans of lands. However, that text says, "The dharmadhātu has no distinction, so it is already boundless." Furthermore, the "Chapter on the Formation of the World" says: "The oceans of lands in the ten directions are inconceivable; the Buddha adorned and purified them across immeasurable kalpas. To transform sentient beings and bring them to maturity, he brings forth all realms." Also, a verse states: "The boundless oceans of lands spoken of were all purified by Vairocana. The realm of the World-Honoured One is inconceivable; such is the power of his wisdom and supernatural faculties." Thus the lands are boundless. Regarding "possessing the three worlds": the boundless ocean of lands is the receptacle world; Vairocana's pervasive manifestation is the enlightened world of cognition; and what is sustained by the network of lands and transformed by the Tathāgata is the world of sentient beings. Regarding "mastery": the three worlds mutually identify and interpenetrate, with layers of concealing and revealing completely unobstructed. Hence a verse in the "Lotus Treasury Chapter" says: "In all the dust motes of the Lotus Treasury World, in each single dust mote one sees the dharmadhātu; jewelled lights manifest Buddhas gathering like clouds—this is the Tathāgata's mastery over lands." Therefore, the meaning of "inexhaustible" is precisely "boundless." What is more, all three accord with the nature, which is why they are inexhaustible.

23.12

Regarding the Commentary's statement "the first assembly indicates the result to give rise to the cause": adducing the result is precisely indicating the result; inspiring aspiration and generating faith is precisely giving rise to the cause.

23.13

Regarding the Commentary's statement "the second assembly" and so forth: sequentially cultivating the causes is precisely pursuing the causes, and tallying with the result is arriving at the result.

23.14

Regarding the Commentary's statement "as for the result being without distinction, it is answered within the seventh assembly itself": the word dāng (當) is in the falling tone, and has two meanings. First, in contrast to the dissimilarity of the preceding six assemblies, here it is answered only within the single seventh assembly. Because six chapters of the seventh assembly are the cause, it is not said that a single assembly answers. Second, not contrasting with the preceding six, but within the seventh assembly itself, the six chapters fulfill the causes and the five chapters consummate the results; since it shares the assembly with the causes, it is called "within the assembly itself." Right within the fulfillment of the causes, it clarifies the consummation of the result; hence it is called "within the assembly itself." Here there should be a question: If the result is without distinction, why is it not answered in a separate assembly? Therefore it is now answered: Wishing to show that when the causes are fulfilled one immediately attains the consummation of the result, it is answered within the assembly itself. If it were in yet another assembly, it would not encompass the fulfillment of the causes. Therefore, looking back, the first six chapters are causes; looking forward, they are results.

23.15

Regarding the Commentary's passage from "however, other assemblies also have questions" downwards: this resolves an objection. For there is a question asking: In all nine assemblies there are questions and answers; why judge that there are only four? For instance, in the second assembly the Ten Leaders question one another; in the third assembly the god Right Mindfulness and Śakra both question Dharmamati; in the fourth assembly Vīryavana questions and Guṇavana answers; in the sixth assembly Vimukticandra questions and Vajragarbha answers; and in the seventh assembly the great assembly mentally questions the Tathāgata's merits—are these not questions? Only in the fifth assembly are there no separate questions and answers; how can one uniquely judge that only four assemblies have questions? Therefore it is now answered: these are all distinct meanings within those assemblies themselves. As for "subsuming the specific under the general": the questions of the second assembly are subsumed solely under the Ten Faiths. The questions of the third assembly are subsumed under the Ten Abodes. The questions of the fourth assembly are subsumed under the Ten Practices and Ten Treasuries, and so forth; hence it says "subsuming them under the general." As for "or re-clarifying what came before": just as the ten questions in the "Chapter on Inconceivable Dharmas" merely reiterate the initial and final ten questions of the second assembly. That is, having finished answering the causes, and being about to answer regarding the result, because cause and result are far apart, at the beginning of the result they reiterate their mindful request, also indicating that the virtues of the result are what is esteemed.

23.16

Regarding the Commentary's statement "the eighth assembly clarifies the full ripening of cause and result": in the first assembly they have already believed, and in the next seven they have already understood, hence it says "fully ripened."

23.17

Regarding the Commentary's passage from "the practice and cultivation being unobstructed" downwards: this reveals the reason for answering within the assembly itself. Due to two meanings, it is answered within the assembly itself: first, because practice and cultivation are unobstructed. That is, taking the practices cultivated in the preceding six stages, they are universally cultivated across all stages without being restricted to a stage; hence it is called unobstructed. Since stage names are submerged, there is no superiority or inferiority, so it is answered within the assembly itself. Second, the six stages are suddenly accomplished. Even if there are stages, they are suddenly accomplished at once, which differs from distinguishing cause and result in terms of intellectual understanding; thus they are answered in a single assembly. When it says "the assembly itself" here, it refers to the questions and answers within the assembly itself.

23.18

Regarding the commentary's statement, "The ninth assembly clarifies causes and effects that accord with nature": this means that since the dharmadhātu has already been realized, it is distinct from the previous eight [assemblies], because the previous eight only clarified faith, understanding, and practice.

23.19

Regarding the commentary's statement from "In the four places there are in total" onward: this concludes and establishes the number of questions.

23.20

Regarding the commentary's statement, "In the first two assemblies, questioning the effects extensively and the causes cursorily is done to establish faith and understanding": in the first assembly there are forty phrases of questions: the first twenty phrases ask about the effects, the next ten phrases ask about both causes and effects together, and only the final ten phrases ask about causes; hence they are said to be cursorily about causes. In the second assembly there are forty questions: only the twentieth phrase asks about causes, and the remaining thirty phrases are all questions about effects; hence they are said to be extensively about effects. The first assembly is for establishing faith, adducing effects to generate faith. The second assembly is for establishing understanding: since the characteristics of the effect are difficult to know, they are adduced extensively.

23.21

Regarding the commentary's statement, "The questions of the ninth assembly are identical throughout to those of the first assembly, but regarding causes, they cite the causes of the principal Buddha": the ten causes here all mention "all bodhisattvas," which applies to others as well. The ten causes in the Dharmadhātu [Chapter] merely say "displaying the Tathāgata's past mind that sought all-knowledge, the past great vows made as a bodhisattva," and so forth; thus they are the causes of the principal Buddha. The words "clarifying that the causes are the causes of the effect" and so forth explain and establish the meaning of the ninth assembly citing the causes of the principal Buddha. This means that the causes pertain to having already attained buddhahood; the causes are not the causes directly practiced by bodhisattvas, because both cause and effect are fully realized and entered.

23.22

Regarding the commentary's statement, "Interlacing them mutually should yield nine alternatives": 1. verbal request and verbal response; 2. verbal request and response by displaying signs; 3. mental request and verbal response; 4. mental request and response by displaying signs; 5. verbal request with both verbal and displayed-sign response; 6. mental request with both verbal and displayed-sign response; 7. both verbal and mental request with verbal response; 8. both verbal and mental request with response by displaying signs; 9. both verbal and mental request with both verbal and displayed-sign response. The first four compare single to single; the next two contrast single questions with compound responses; the next two contrast compound questions with single responses; the last one is compound questions with compound responses. The present assembly corresponds precisely to the ninth; the second assembly is the sixth alternative; the eighth assembly is the first alternative; the ninth assembly is the fourth alternative.

23.23

Regarding the commentary's section "Fifth, the provisional and the real of doubt": the commentary's text is divided into three parts: first, raising the question; second, narrating earlier explanations from "Some say" onward; and third, presenting the correct meaning from "However, in this sūtra" onward. It does not reject the provisional and the real as unreasonable, but establishes dependent origination differently from previous thinkers. The phrase "This matter has always been thus" means that within the dharmadhātu, such doubt and response exist by nature. The phrase "suddenly appearing in the ocean-seal [samādhi]" means that both doubt and response are manifestations of the Buddha. Due to the two meanings above, both doubt and response are permanent. "Just like an image and a mold": this uses an analogy to clarify. The mold illustrates the doubt, and the image illustrates the response. The image exists because of the mold; the response is accomplished by relying on the doubt.

23.24

Regarding the commentary's statement from "All aspire to the Buddha's realm" onward: this summarizes the three above as all aspiring to the Buddha's realm. The real doubt above combined with the wish to benefit sentient beings constitutes provisional doubt; establishing the gateway of dependent origination is the correct meaning. Thus the first verse of the *Introduction to the Mahāyāna* states:
"People of meager merit cannot generate doubts;
Those who can generate doubts will surely destroy all forms of existence."
Regarding the commentary from "Second, how..." onward: this properly reveals the start of the questions. The text of the commentary has two parts: first, the sectional analysis; second, the critical analysis from "According to the meaning of the two passages" onward. This has two levels: first, clarifying shadowing and omission; second, distinguishing cause and effect. In the former there are also two parts: first, explaining directly; second, establishing by meaning from "Therefore, in the verses below" onward, because it cites two passages as evidence. First, it cites the text of the verses, because in the direct question they are already fully enumerated. Second, it cites the later assembly, where the cited precedents are identical to this direct request, and its direct request is identical to the cited precedents here; when the two texts are juxtaposed, the direct questions and the cited precedents together each comprise forty, and the meaning is clear. The words from "It is precisely intended to reveal" onward conclude and establish the meaning above. Since both the cited precedents and the direct questions fully comprise forty, it clarifies that the path is identical to the Buddha's path. Since they are identical, knowing why the text uses shadowing and omission, why are these two momentum-forms of questions required? The direct request is used to honor the principal Buddha, and citing precedents is to show that the path is identical.

23.25

Regarding the commentary from "Furthermore, among the forty phrases, the first twenty phrases ask about effects" onward: second, the critical analysis of causes and effects. In this there are three parts: first, explaining directly; second, indicating the three purposes from "The former is what is sought" onward; third, resolving difficulties from "This section is the adducing of effects" onward. Here there are two difficulties: First, in contrast to the statement above that causes are what are practiced, by principle they should come first. Hence it now responds: this section is the adducing of effects, so it first asks about effects. Second, from "According to this" onward, it confronts an objection to the sectional division: since there are two stages in meaning, why not divide it into three? By letting the meaning conform to the text, it is divided into two, because both sections contain summaries.

23.26

Regarding the commentary's statement from "Therefore these three matters can be one when combined" onward: because they can be one, they are omitted; because they can be three, they are distinguished. Here, "unassailability" subsumes mastery and supernatural faculties. In the "Dharmadhātu Chapter," mastery also subsumes supernatural faculties and unassailability; supernatural faculties should also subsume unassailability and mastery. In the questions here they are cursorily omitted, but they are present in other sūtras.

23.27

Regarding the commentary from "Concerning the Buddha-ground" onward: the text of the commentary has four parts: first, identifying the essence; second, distinguishing the categories; third, explaining the name; fourth, concluding and indicating. Now, the first: the words "namely, the virtue of cognition" properly identify the essence, because it is not the virtue of cessation. The words "stages of distinction" display the meaning of "ground."

23.28

Regarding the commentary from "However, the doctrine of this sūtra" onward: second, distinguishing the categories. Going from broad to narrow, there are five levels in total: 1. Because the immeasurable dharmadhātus are interpenetrating. 2. There are summarily ten, to reveal inexhaustibility. 3. "However, the essence does not go beyond five," which pinpoints the actual essence. The words "Fully as in the *Buddhabhūmi-sūtra*" and so forth refer to the five dharmas subsuming the nature of great enlightenment—namely, the one true dharmadhātu and the four cognitions of bodhi. Furthermore, the first fascicle of the treatise explains the name of the Buddha-ground, stating: "'Ground' means the basis, that which is practiced, and that which is subsumed; that is, the pure dharmadhātu just explained. Matters such as the great round mirror-like cognition, the cognition of equality, the cognition of wondrous observation, and the cognition of accomplishing actions being enjoyed harmoniously in one taste are what the Buddha relies upon, practices, and subsumes; therefore it is called the Buddha-ground." Regarding the commentary from "However, essentially there are only two" onward: fourth, subsuming the five into two, because among the five dharmas, four are cognition. The *Suvarṇaprabhāsa* states: "Only suchness and the cognition of suchness remain alone, which is named the dharmakāya." Regarding the commentary's phrase "blended without duality": fifth, subsuming the two into one. That is, there is no suchness outside cognition to be realized by cognition, nor is there any cognition outside suchness capable of realizing suchness; hence they blend without duality. Furthermore, "blended without duality" integrates all five stages into the unimpeded Tathāgata-ground.

23.29

Regarding the commentary's statement, "And because it possesses the functions of producing, maturing, and sustaining, it is called a 'ground'": third, explaining the name. Here there are three meanings: 1. It can produce the ten thousand virtues; 2. It matures oneself and others; 3. It sustains the ten thousand virtues, because the ten thousand virtues abide relying upon it, as explained below in the "Ten Grounds [Chapter]."

23.30

Regarding the commentary from "This phrase is general" onward: fourth, concluding and indicating. It concludes and indicates that it is general, universally holding all virtues, and indicates the text of the response.

23.31

Regarding the commentary's statement, "Second, the phrases below 'the Buddha's domain' all individually clarify the virtues of the Buddha's cognition": the commentary's text has three parts. First, contrasting with the general to manifest the specific; second, from "The word 'domain'" downward, bringing up the name to analyze the essence; third, from "In extent it is also immeasurable" downward, opening and combining according to categories. There are also five senses. First, its extent is immeasurable, because there is not a single domain that is not the Buddha's domain. Second, from "There are briefly ten kinds" downward, ten are stated provisionally based on perfection. Therein are two parts: first, correctly stating the three kinds of ten; later, regarding "However, 'Manifestation' mostly clarifies the omnipresence of the essence" and so forth, distinguishing the differences among the three places. That is to say, the "Chapter on the Manifestation of the Tathāgata"—which is [fascicle] fifty-two—states: "Buddha-sons! When a bodhisattva knows all worldly domains with unhindered, unobstructed cognition, this is the Tathāgata's domain. Knowing all domains of the three periods of time, all domains of kṣetras, all domains of dharmas, all domains of sentient beings, the domain of the non-differentiation of tathatā, the domain of the unhindered dharmadhātu, the domain of the boundless bhūtakoṭi, the domain of space having no measure, and the domain of no domain—this is the Tathāgata's domain. Buddha-sons! Just as all worldly domains are immeasurable, the Tathāgata's domain is also immeasurable. Just as all domains of the three periods of time are immeasurable, the Tathāgata's domain is also immeasurable. And so forth, down to: just as the domain of no domain is immeasurable, the Tathāgata's domain is also immeasurable. Just as the domain of no domain does not exist in any place, the Tathāgata's domain is also like this: it does not exist in any place," and so forth. Explaining it: this clarifies the meaning of the omnipresence of the essence. Saying that it "mostly clarifies" that it does not exist in any place also reveals its profound meaning. As for saying that the "Chapter on the Inconceivable" discriminates supreme transcendence, this refers to fascicle forty-six of the sūtra: "Namely: first, all buddhas, sitting cross-legged once, pervade immeasurable worlds in the ten directions; second, all buddhas, uttering a single phrase of meaning, are completely able to disclose and indicate all buddha-dharmas; third, emitting a single beam of light, they are completely able to illuminate all worlds; fourth, within a single body, they are completely able to manifest all bodies; fifth, within a single place, they are completely able to manifest all worlds; sixth, within a single cognition, they are completely able to resolve all dharmas without any impediment; seventh, within a single thought-moment, they are completely able to go everywhere to worlds in the ten directions; eighth, within a single thought-moment, they completely manifest the immeasurable awe-inspiring virtue of the Tathāgata; ninth, within a single thought-moment, they universally take as object the minds of buddhas and sentient beings of the three periods of time without confusion; tenth, within a single thought-moment, they share an identical essence with all buddhas of the past, future, and present, without duality. These are the ten." The beginnings of all the eight lines above have the words "all buddhas". Explaining it: since a single thought-moment can accomplish inexhaustible activities, it is called "supreme transcendence." As for "'Questions on Clarification' encompasses both cause and effect," this refers to fascicle thirteen of the sūtra, where there are eleven questions, namely: 1. What is the Buddha's domain? 2. What is the cause of the Buddha's domain? 3. deliverance, 4. entry, 5. cognition, 6. dharma, 7. exposition, 8. knowing, 9. realization, 10. manifestation, 11. extent. The nine above all contain the words "What is the Buddha's domain?". The first is general; the second is the cause. The four phrases of cognition, realization, knowing, and extent are all essence; the remaining five are all function. The response in verse states: "The Tathāgata's profound domain / Has an extent equal to empty space. / All sentient beings enter it, / Yet in truth there is nothing entered." This jointly answers the two phrases of the general and the extent. It also says: "The Tathāgata's profound domain / Has supreme and wondrous causes; / Though expounded constantly for kotis of kalpas, / They could never be exhausted." This answers the cause. The rest are as in that text. Although the three above are all identically the Buddha's domain, the intent in explaining them is slightly distinct; therefore it is said that they "differ slightly." As for "Buddha is domain," it refers to division and scope. That is to say, all the merits, cognition, and so forth accomplished by the Tathāgata belong to the Buddha, just as the territory of a country belongs to the king of that country; and bodhisattvas cannot fathom it, for only buddhas attain it. Speaking of "the Buddha's domain," tathatā, the true characteristic, the two truths of the ultimate and conventional, and so forth, are the domain that is the object of cognition. Saying "the sentient beings, lands, etc., that are observed," these are the domain of transformation transformed by the Buddha's compassion; hence it says "the observation, transformation, etc." As for "There are briefly ten kinds," this contains two passages. The first is in fascicle forty-six: ten kinds of performing buddha-work for sentient beings. What are the ten? Namely, first, all buddhas manifest physical bodies to perform buddha-work for sentient beings; second, producing wondrous voices; third, having that which is received; fourth, not having that which is received; fifth, by means of earth, water, fire, and wind; sixth, by sovereign spiritual power manifesting all objective domains; seventh, diverse names and titles; eighth, by means of the domains of buddha-lands; ninth, adornment and purification of buddha-lands; tenth, being tranquil and silent without words. All have the words "all buddhas" above and "perform buddha-work for sentient beings" below. Therefore, below, in opening them into three categories, the third is empowering insentient things to perform buddha-work, and so on. The second is in [fascicle] forty-seven: the ten kinds of courageous dharmas of the great Nārāyaṇa banner; hence the commentary concludes, "Now this empowering is precisely spiritual power." As for "and the Dharmameghā-bhūmi," this refers to the ten kinds of upholdings. The sūtra states: "Furthermore, truly knowing the Buddha's upholding, the Dharma's upholding, the Saṃgha's upholding, karma's upholding, defilement's upholding, time's upholding, vow's upholding, offering's upholding, practice's upholding, kalpa's upholding, and cognition's upholding—all such as these are truly known." As for the "Chapter on Detachment from the World," this refers to fascicle fifty-eight of the sūtra, which states: "Namely, first, being initially able to generate the mind of bodhi is sustained by the Buddha; second, sustaining the mind of bodhi in life after life without letting it be forgotten is sustained by the Buddha; third, being completely able to stay far away from all activities of Māra; fourth, hearing the pāramitās and cultivating them as taught; fifth, knowing the suffering of birth and death without feeling disgust; sixth, contemplating the profound Dharma and attaining immeasurable fruits; seventh, expounding the teachings of the two vehicles for sentient beings without grasping the liberation of those vehicles; eighth, delighting in contemplating unconditioned dharmas without abiding in them, producing no dual thoughts regarding the conditioned and unconditioned; ninth, reaching the place of non-arising while manifesting the receipt of birth; tenth, though having realized all-knowledge, giving rise to bodhisattva practice and never severing the lineage of bodhisattvas." All have the words "sustained by the Buddha." As for "1. Like empowering," cases like this are very numerous: namely, magically manifesting multiple bodies according to what beings delight to see; relic fragments, where making an offering a single time brings rebirth in heaven a thousand times; a whole-body relic like Prabhūtaratna Buddha, which is the body sustained by the Tathāgata's power. It is like the parable of the king of physicians leaving his body in the "Chapter on Manifestation." As for "2. Like empowering Jīvaka," this is in the thirty-first fascicle of the Northern *Nirvāṇa* and the twenty-eighth of the Southern text. The sūtra states: "At that time I went to the city of Campā. At that time in that city there was a great elder who had no heir, and he made offerings to the six masters to seek a son. Not long after, his wife became pregnant. After learning this, the elder went joyfully to the six masters and said, 'My wife is pregnant; is it a boy or a girl?' The six masters replied, 'It must be a girl.' Hearing this, the elder felt sorrow and distress. Another good friend came and said to the elder, 'Why are you sorrowful and distressed to such an extent?' The elder replied, 'My wife is pregnant, and not knowing whether it is a boy or a girl, I asked the six masters. The six masters saw me and said, "According to our physiognomic art, it will definitely be a girl." Hearing these words, I reflect that I am old and possess immeasurable wealth; if it is not a boy, there will be no one to entrust it to, and therefore I sorrow.' The friend further said, 'You lack wisdom'—here the text summarizes the intent to extensively praise the Buddha's virtue, prompting him to ask the World-Honoured One. The elder then went to where the Buddha was. He asked the Buddha, saying, 'World-Honoured One! My wife is pregnant, and the six masters read her signs and said it will definitely be a girl. How is this matter?' The Buddha said, 'Elder! Your wife is pregnant, and it is a boy without doubt. When this child is born, his blessings and virtue will be peerless.' Hearing this, the six masters gave rise to jealousy in their minds, and mixing poison with āmrāta fruit, they gave it to the elder for his wife to consume, saying, 'If she consumes this medicine, the child will be handsome and the mother giving birth will have no harm.' Having consumed it, she immediately died, and she was carried outside the city to be burned with fire. Knowing this, the Tathāgata went to the cemetery. The elder questioned him, saying, 'One whose words are without duality can be called the World-Honoured One. The mother is already dead; how can a son be born?' I said, 'Elder! At that time you did not ask about the length of the mother's life at all; you only asked whether what she was pregnant with was a boy or a girl. The words uttered by all buddhas and tathāgatas are without duality; therefore you should know that you will definitely obtain a son.' At that time, the corpse was burned by fire and the belly burst open; the child emerged from it, sitting upright within the fire, just like a mandarin duck dwelling in a lotus pond. At that time I immediately told Jīvaka: 'Go into the fire and carry this child out.' The six masters stopped him, but Jīvaka said, 'If the Tathāgata sends me into Avīci, where raging fires blaze fiercely, it still cannot burn me, how much less worldly fire!' At that time Jīvaka stepped forward into the mass of fire as if entering the cool waters of a great river, embraced the child, and returned to where I was, handing the child to me. After receiving the child, I told the elder: 'The lifespan of all sentient beings is indeterminate, like a bubble on water. If a sentient being has retribution from heavy karma, fire cannot burn him and poison cannot harm him. This is this child's karmic retribution; it was not done by me.' The elder asked the Buddha to bestow a name. The Buddha said, 'This child was born in raging fire; fire is named Jyotiṣka, so he should be named Jyotiṣka.' At that time in the assembly, seeing my spiritual transformation, immeasurable sentient beings generated the mind of anuttarasamyaksaṃbodhi." Therefore it is said: like empowering Jīvaka to enter the fire. Thus, the words "entering the fire" combine two events: first, as spoken above; second, as Jīvaka said, when the Buddha sent him into Avīci, the raging fire could not burn him. There is also another occasion: namely, sending him to enter hell to inquire about Devadatta's affairs.

23.32

Regarding the commentary's statement, "Fourth, what the Buddha traverses": the commentary's text has three parts. First, directly explaining the name; second, analyzing categories; third, distinguishing against confusion. The commentary's text from "Or speaking of ten kinds" downward is the second, analyzing categories. Therein, first it is explained in terms of traversing to transform; later it is explained in terms of what is traversed. Now, the first: as for the "ten kinds of transforming without missing the time," this refers to fascicle forty-six, which states: "Buddha-sons! The buddhas, the World-Honoured Ones, have ten kinds of transforming without missing the time. What are the ten? Namely: first, all buddhas realize equal and perfect awakening without missing the time; second, ripening those with conditions; third, bestowing the prediction of bodhi; fourth, in accord with the minds of sentient beings, manifesting spiritual power; fifth, in accord with the understanding of sentient beings, manifesting a buddha-body; sixth, dwelling in great equanimity; seventh, entering villages; eighth, gathering those of pure faith; ninth, taming evil sentient beings; tenth, manifesting the inconceivable spiritual transformations of all buddhas." All have the words "all buddhas" above, and "without missing the time" below.

23.33

Regarding the commentary's statement, "It is also the practice of what is traversed" and so forth: the second part explains in terms of what is traversed. Therein are also two parts: first, citing the text; second, from "Or great compassion gathering beings" downward, classifying and explaining. Now, the first: as for "Saying that unhindered practice is the Tathāgata's practice" and so forth, this refers to fascicle fifty-two, which states: "Buddha-sons! How should bodhisattva-mahāsattvas know the practice of the Tathāgata, the Arhat, the Perfectly Enlightened One? Buddha-sons! Bodhisattva-mahāsattvas should know that unhindered practice is the Tathāgata's practice, and should know that the practice of tathatā is the Tathāgata's practice. Buddha-sons! Just as tathatā does not arise in the prior limit, does not move in the subsequent limit, and does not become active in the present, the Tathāgata's practice is also like this: not arising, not moving, and not becoming active." Below, it adduces a bird flying through empty space without bounds before or behind to illustrate the practice of tathatā, and a garuḍa cleaving the ocean to exemplify unhindered practice. It is analyzed in detail below.

23.34

On the commentary’s "Or through great compassion gathering sentient beings" and below: second, this is an explanation by analogy, which also establishes the preceding meaning. Great compassion gathering sentient beings is unobstructed practice; great wisdom engaging with conditions is tathatā practice. "Accomplishing matters without deliberation" establishes the two preceding meanings, and also broadly extends to what is cognized.

23.35

On the commentary’s "Looking from the person to the practice" and below: third, discriminating ambiguities, because the sūtra states that "the Tathāgata's spheres of practice may be confused with the cognitive realm, since they are what compassion and wisdom practice." Within this, first it directly discriminates, and then cites evidence. That is to say, because the Buddha is the agent of practice, the practice of compassion and wisdom is what is practiced. It is not like in the case of the cognitive realm where compassion and wisdom are the agents of practice and tathatā and sentient beings are what is practiced. Therefore it says, "Looking from the person to the practice, it designates them as 'what is practiced'."

23.36

Regarding the commentary's "Furthermore, what they are viewed in relation to is not the same": above, practice applies to both agent and object, while realm is strictly confined to object; they are already dissimilar. Even supposing that both take the practice of compassion and wisdom, viewing it from what is practiced takes compassion and wisdom as the object, while viewing it from the agent of practice takes compassion and wisdom as the agent. Just as a man viewed in relation to his son is called 'father', and viewed in relation to his father is called 'son'—one person with two functions, how could they be confused with each other?

23.37

On the commentary’s "If based on the Yogācāra[bhūmi]" and below: second, adducing proofs to explain that the two characteristics are not the same. In the sūtra it corresponds to the fifth; the five realms are completely identical with the Yogācārabhūmi. However, the Yogācārabhūmi transcribes the Saṃdhinirmocana entirely as a treatise; here, in citing the Yogācārabhūmi which cites the sūtra, it intends to cite both sūtra and treatise.

23.38

On the commentary’s "Such as the vastly great power and so forth, as in the 'Inconceivable Dharmas' chapter": this is in fascicle forty-seven, which says, "Disciples of the Buddha! All the Buddha World-Honoured Ones possess ten kinds of vastly great power, supreme power, immeasurable power, great majestic power, difficult-to-obtain power, non-retrogressing power, firm power, indestructible power, power inconceivable to all the world, power unshakeable by any sentient beings, and the valorous dharmas of the banner of great Nārāyaṇa. What are the ten? Namely, the bodies of all Buddhas being indestructible and so forth is the first." These ten powers pervade the ten valorous dharmas, as elaborated in that text. Now their names are briefly cited: first, the power of indestructible life and body; second, the power of pore-containment; third, the power of a hair holding great mountains; fourth, the power of mastery in meditative application; fifth, the power of constantly and ubiquitously expounding the Dharma; sixth, the power of subjugating Māra through virtuous characteristics; seventh, the power of the complete voice permeating everywhere; eighth, the power of a mind without obstruction; ninth, the power of the subtle and secret dharmakāya; tenth, the power of fully endowed practice and cognition. Each individual power contains manifold principles, fully set forth in the text below.

23.39

Regarding the commentary’s "The 'Transcending the World' chapter speaks of ten kinds of fearlessness": this is in fascicle fifty-six, which states, "Disciples of the Buddha! Bodhisattva-mahāsattvas possess ten kinds of fearlessness. What are the ten?" The sūtra text is vast and extensive; here its meaning will be cited: first is the fearlessness of retaining what is heard; second is the fearlessness of eloquence—the above two are not fearing inability to answer difficult questions; third is the fearlessness of the two emptinesses—this is not fearing delusive thoughts; fourth is the fearlessness of unblemished deportment; fifth is the fearlessness of having no faults in the three karmas—the above two are not fearing external ridicule; sixth is the fearlessness of external protection—this is not fearing heavenly māras and non-Buddhists; seventh is the fearlessness of correct mindfulness, not fearing forgetfulness; eighth is the fearlessness of upāya, not fearing saṃsāra; ninth is the fearlessness of omniscient cognition, not fearing the two vehicles; tenth is the fearlessness of complete practice, not fearing inability to transform sentient beings.

23.40

Regarding the commentary's "Or four kinds are spoken of": this is explained in the "Ten Treasuries" chapter, namely: first, the fearlessness of omniscient cognition; second, the fearlessness of destruction of the defilements; third, [the fearlessness of explaining] the path of overcoming obstructions; fourth, [the fearlessness of explaining] the path of ending suffering.

23.41

Regarding the commentary's "This may not entirely be so": this is not to reject earlier interpretations, but merely to reveal that the meaning is all-inclusive.

23.42

On the commentary’s "Such as the lion stretch and so forth": below in fascicle sixty-one, a hundred gates are briefly enumerated: the first is named the samādhi of universally adorning the dharmadhātu; the second is named the samādhi of unobstructed realms universally illuminating all three times; and the last is named the lion stretch samādhi, concluding with: "Through such samādhis as numerous as the dust motes of ineffable Buddha lands, entering the great ocean of divine transformations of the samādhi in which Vairocana Tathāgata fills the entire dharmadhātu in every single thought-moment."

23.43

On the commentary’s "Briefly stating ten kinds, as the 'Inconceivable' chapter speaks of the Buddha having immeasurable inconceivable samādhis": this is in fascicle forty-seven, which says, "Namely, all Buddhas are constantly in correct concentration, pervading all places in a single thought-moment, universally expounding the wondrous Dharma extensively for all sentient beings; second, universally expounding the limit of selflessness for sentient beings; third, universally entering the three times; fourth, universally entering the vast Buddha lands of the ten directions; fifth, universally manifesting immeasurable varieties of Buddha bodies; sixth, manifesting body, speech, and mind in accordance with the various mental dispositions of sentient beings; seventh, expounding the true limit of dispassion regarding all dharmas; eighth, expounding the intrinsic nature of all conditioned arising; ninth, manifesting immeasurable vast adornments, mundane and supramundane, enabling sentient beings to constantly behold the Buddha; tenth, enabling sentient beings to completely penetrate the immeasurable liberations of all Buddha dharmas and definitively reach the unsurpassable other shore." Every clause contains the words, "All Buddhas are constantly in samādhi, pervading all places in a single thought-moment," exactly as in the first clause.

23.44

On the commentary’s "Or ten are spoken of, as in the 'Ten Superknowledges' chapter": first, the superknowledge of the cognition of others' minds; second, the superknowledge of the cognition of the divine eye; third, the superknowledge of the cognition of recollecting past lives across past kalpas; fourth, the superknowledge of the cognition exhausting the kalpas of future limits; fifth, the superknowledge of the cognition of the unobstructed, pure divine ear; sixth, the superknowledge of the cognition of going to all Buddha lands without substantial nature and without movement; seventh, the superknowledge of the cognition of distinguishing all words and expressions; eighth, the superknowledge of the cognition of countless physical forms; ninth, the superknowledge of the cognition of all dharmas; tenth, the superknowledge of the cognition of entering all samādhis of cessation—broadly as in the sūtra text. On the commentary's "The 'Inconceivable' chapter states that all Buddhas possess boundless unobstructed liberation, manifesting immeasurable great powers of superknowledge": this cites the sense of the sūtra text. The single phrase "unobstructed liberation" references the sūtra, while "manifesting immeasurable great powers of superknowledge" reveals that this liberation is liberation through superknowledge. Like the inconceivable liberation in the Vimalakīrtinirdeśa, which can place Mount Sumeru into a mustard seed and the like. Thus the sūtra states: "What are the ten? Namely, all Buddhas are capable, within a single dust mote, of manifesting the appearance in the world of ineffable and ineffable Buddhas; second, turning the pure wheel of Dharma; third, sentient beings receiving transformation and being subdued; fourth, Buddha lands; fifth, bodhisattvas receiving prophecies." The above five all contain the words "All Buddhas are capable, within a single dust mote, of manifesting ineffable and ineffable," exactly as in the first clause. The lower five clauses simply lack the words "ineffable and ineffable"; the rest are the same as above, namely: "sixth, manifesting all Buddhas of the past, future, and present; seventh, manifesting all seeds of world realms of the past, future, and present; eighth, manifesting all superknowledges of the past, future, and present; ninth, manifesting all sentient beings of the past, future, and present; tenth, manifesting all Buddha deeds of the past, future, and present." Explanation: Since all are manifested simultaneously in a single dust mote, this clearly shows that it is a great power of superknowledge.

23.45

Regarding the commentary's "The ten superknowledges are restricted solely to bodhisattvas": this is to give rise to the six superknowledges below, because they are shared with the two vehicles. The six are the divine eye, divine ear, knowing others' minds, past lives, divine powers, and destruction of defilements.

23.46

Regarding the commentary’s "Broadly there are immeasurably many": because they are explained separately with respect to particular events. On the commentary’s "Or a hundred kinds are spoken of": this is in fascicle fifty-six, which initially lists ten headings, saying, "Disciples of the Buddha! Bodhisattva-mahāsattvas have ten kinds of unobstructed functions. What are the ten? Namely, unobstructed function regarding sentient beings; second, unobstructed function regarding lands; third, dharmas; fourth, body; fifth, vows; sixth, realms; seventh, cognition; eighth, superknowledges; ninth, divine powers; tenth, powers." All contain the words "unobstructed function." The nine explanations below each have ten headings, and thus constitute a hundred.

23.47

On the commentary’s "Briefly there are ten kinds, namely mastery of lifespan and so forth": this is at the end of fascicle fifty-five, which says, "Disciples of the Buddha! Bodhisattva-mahāsattvas possess ten masteries. What are the ten? Namely, mastery of lifespan, because of dwelling in lifespan for ineffable kalpas; mastery of mind, because wisdom is able to enter asaṃkhyeya samādhis; mastery of requisites, because of being able to adorn all worlds with immeasurable adornments; mastery of karma, because of experiencing retribution at will; mastery of rebirth, because of manifesting rebirth in all worlds; mastery of understanding, because of seeing Buddhas filling all worlds; mastery of vows, because of achieving equal and perfect enlightenment in lands according to desire and time; mastery of divine powers, because of manifesting all great miraculous transformations; mastery of dharmas, because of manifesting boundless Dharma gates; mastery of cognition, because in thought-moment after thought-moment one manifests the Tathāgata’s ten powers, fearlessnesses, and attainment of correct enlightenment. These are the ten. If bodhisattvas dwell securely in these dharmas, they will completely fulfill all pāramitās of all Buddhas, with wisdom, divine powers, and mastery of bodhi."

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大方廣佛華嚴經隨疏演義鈔 — Classical Chinese