大方廣佛華嚴經隨疏演義鈔 28

English (machine translation) 28

Language: English

28.1

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

28.2

Chapter 7: The Names of the Tathāgata (Entering the Second Assembly)

Regarding the commentary's explanation of the intention behind the "advent of the second assembly": within this there are two aspects. First, explaining the advent in contrast with what follows: since the one [teaching] is divided into six assemblies, this is now the first. From "Furthermore, what was previously raised..." downward, it explains the advent in contrast with what precedes.

28.4

Regarding the commentary's statement, "Furthermore, answering from afar the earlier question on the ocean of names": naturally, the ten oceans constitute the general intention.

28.5

Regarding the commentary's statement, "The Buddha within it expounds the universal Dharma": concerning this universal Dharma, it inherently has four meanings. First, expounding object and cognition together: illuminating both the real and conventional is called "universal"; wonderful wisdom illuminating and penetrating is named "light." Second, expounding solely in terms of the object: its essence being all-pervading is called "universal"; its function penetrating through is "light." Third, expounding solely in terms of cognition: this can be known by analogy with the object. Fourth, expounding in terms of fusion and subsumption: both phenomena and principle are without obstruction; a single dust mote and a single practice are like Indra's net, which is called "universal"; perfectly manifest and brilliantly shining is "light." The rest is as in the ten mysteries.

28.6

Regarding the commentary's statement, "Expressing virtue is an epithet (hào)": there is also an explanation stating that expressing virtue is a style name (zì), while resounding throughout humanity and heaven is called an epithet (hào). Here, the style name is identical to the epithet, just as the ten epithets are all based on virtue. Speaking of "names being distinct and epithets being shared": this is merely stated in terms of general characteristics. From "What is properly expounded in this chapter" downward, it selects and determines the shared and specific, which can be known.

28.7

Regarding the commentary's statement, "Taking cause and effect as cultivated-and-produced and cultivated-and-revealed as the central theme": cultivated-and-produced refers to differentiated cause and effect, while cultivated-and-revealed refers to impartial cause and effect.

28.8

Regarding the passage under "Central theme of the second assembly": the commentary's text has two parts. First, structuring the sūtra according to the four divisions to clarify the central theme and direction; second, discussing the central theme according to specific classifications. Now, in the first part, there are again two: first, "If viewed generally..." and so forth is also called viewing from afar. Because it serves to accomplish the fruit of Buddhahood, it is viewing from afar; because it is fully endowed with the virtues of understanding and practice, it is general. Understanding is "Questions and Clarifications," practice is "Purified Conduct," and virtue is "Xianshou." Second, viewing nearby toward the ten abodes, it is therefore viewing from nearby. It should also be named specific, taking the preceding subsumption of stages as general. "Subsumption of stages" means that the fulfilled mind of the ten faiths suddenly subsumes all stages; here, this exclusively accomplishes the ten abodes. The Renwang does not separate out the ten faiths, subsuming them within the ten abodes, because faith is that which accomplishes, and abode is that which is accomplished.

28.9

Under the commentary's "If according to the extended division...": second, discerning the central theme according to specific classifications. Briefly, there are three meanings. First, the extended division following the chapters is divided into ten sections in all; the present one corresponds to the fourth, as the preceding and following subsume and fold into one another. Second, "Hence this is also named the cause and effect of the primary reward": this refers to the preceding and following interlocking classification; it also corresponds to the second, where "Vairocana" is the cause, and these three chapters are the effect. Third, "It is also what is believed": earlier, Xianshou also assigned these three to the cause and effect that is believed, because they are the fruit of the primary reward. As indicated in the commentary below, they also belong to the first division of the four divisions. As for saying "also," there are two meanings: first, in contrast to the present classification, they belong to the second division; second, in contrast to the classification according to this assembly itself, it is named the assembly of faith capable of accomplishing virtue, whereas now it serves as what is believed, hence it says "also." Commentary: "The previous assembly raised the fruit": this resolves the objection regarding excessive redundancy. First there is the question, followed by the answer. Within the answer there are two: first, resolving it through the meaning. Because the intentions are different, the reiteration can be understood. Later, from "Furthermore, the fruit of the previous assembly was broad..." downward, it answers based on the text, subsuming the lesser under the greater. Because the fruit of the previous assembly was plentiful, it is called the section that raises the fruit; from here downward the cause is broad, so the division is named cultivating the cause. Although this assembly is raised, it directly responds to the earlier objection regarding the naming of the divisions, hence it says the cause is broad. However, taking the cause and effect of this assembly, both have three chapters each and cause and effect seem equal, yet the text on cause is also extensive.

28.10

Regarding the commentary's statement, "If in terms of the interlocking [classification]": this corresponds to the third, the cause and effect of depending and arising; it is the fruit that is depended upon, and thus differs from the seventh, which expounds what is accomplished, because what is accomplished naturally belongs to the fourth, differentiated cause and effect. Commentary: "Because before entering the stages, their nature is not yet fixed..." downward answers the question above. The text has five sections: 1. the direct answer, that like a light feather they have not yet been able to enter the stage of right determination; 2. from "If so" downward, raising an objection by following the preceding trace; 3. from "However, expounding the Dharma" downward, resolving it by explaining the meaning; 4. from "The ninth assembly" downward, stating the four reasons; 5. from "Therefore we know" downward, concluding with its profound mystery. In the second, "expounding after concentration like the Innumerable Meanings Sūtra": this refers to the Lotus Sūtra, where the sūtra states, "He preached for the bodhisattvas the Mahāyāna sūtra named Innumerable Meanings, a doctrine for instructing bodhisattvas, of which the Buddhas are protective and mindful. Having preached this sūtra, he sat cross-legged and entered into the samādhi of the state of innumerable meanings, body and mind unmoving." If we express its meaning: "innumerable meanings" is the meaning of emergence; hence that sūtra states, "The innumerable arise from the one Dharma. That one Dharma is the so-called marklessness." The Lotus is the meaning of gathering in; hence that sūtra states, "Ultimately arriving at the ground of all-knowledge. After a long time, the World-Honoured One will surely preach the truth." Now, wishing to gather in, it first distinguishes emergence. If one knows that the three vehicles and myriad transformations arise from the true mark, they ultimately return to the one true mark; wishing to serve as the preface to the Lotus, he therefore expounded the Innumerable Meanings and entered into this samādhi.

28.11

Regarding the commentary's statement, "The ninth manifests realization; only one who has realization can preach": this is the fourth, stating the reasons for the four propositions. As for the first—preaching after concentration—since it is extensively explained in various assemblies, it is not interpreted here. It only explains the latter three: first it explains the third, second the seventh, and from "In order to manifest..." downward it explains the fourth. In the fourth, there are two assemblies that do not enter concentration: the second does not enter, which was already explained earlier, so it only explains the seventh. Third, from "Entering after preaching..." downward resolves the second meaning. Entering is cultivation; the citation of the Innumerable Meanings Sūtra above was a specific meaning, yet there is the word "etc.," which includes the general meaning of this sūtra and the general meaning of various sūtras, now showing the general meaning. Commentary: From "Therefore we know..." downward is the fifth, concluding with its profound mystery. Thus in the text below, it demonstrates the characteristics of the ten faiths: since the faith expounded possesses sovereignty over concentration and distraction, we clearly know that the speaker's entering and emerging are inconceivable. From "Crowning with the hand in other assemblies..." downward, it further displays different approaches so that there is no rigid clinging.

28.12

Regarding the commentary's statement, "If conforming to the various assemblies, it should directly divide into questions and answers": because six assemblies collectively answer the questions here. The first introductory section belongs solely to this assembly, and adding the introductory section is called conforming to the text.

28.13

Regarding the commentary's: "The location is at the Bodhi [Tree]" and below: The *Xiyu ji* (Record of the Western Regions) explains [this]. Xianshou also says: "Traditional accounts state: Because a nāga saw the Tathāgata having just attained complete awakening and sitting exposed beneath the tree, it built it for the Buddha." According to the *Xiyu ji*, "Outside the south gate of the Bodhi Tree there is a great nāga pool, where Śakra offered a square stone into this pool. In the forest east of the pool there is the pool of the nāga king Mucilinda; its water is clear and dark, and its taste is sweet and delicious. On the west bank of the nāga pool there is a small vihāra, with an image of the Buddha made inside. In the past, when the Tathāgata had just attained complete awakening, he sat serenely in samādhi here for seven days. At that time, this nāga king guarded the Tathāgata: he circled the Buddha seven times with his body, and manifested many heads bending down to form a canopy; hence there is his room on the east bank of the pool." The explanation says: If one holds that it was built by the nāga, it corresponds precisely to this. Although it does not mention building a hall, since the nāga guarded him, there is no contradiction in his building it later, which would face southeast. It also says: "East of the Bodhi Tree there is a vihāra six hundred and seventy feet high, with a base over twenty paces wide, built with stacked blue bricks and coated with plaster; within its tiered niches are all golden images. The four walls are carved with marvelous designs, sometimes strings of pearls, sometimes heavenly figures; atop it is set a vajra *āmalaka* jewel vase. On the eastern facade it connects into a multistoried pavilion, with eaves rising separately in three tiers; rafters, pillars, ridgepoles, beams, doors, panels, and windows are adorned with carved gold and silver, and inlaid with interspersed pearls and jade; its inner chambers and deep halls have three tiers of opening doorways. Outside the gates, to the left and right, are niche-rooms each with an image: on the left is the image of Avalokiteśvara Bodhisattva, on the right that of Maitreya Bodhisattva, cast in white silver and over ten feet high. On the old site of the vihāra, King Aśoka formerly built a small vihāra; later, a Brahmin built the great vihāra, having seen Maheśvara in the Snow Mountains, who commanded him to establish it." The explanation says: This interpretation is also suitable. If one takes the meaning of the Universal Light Hall, it would rather be to the west of the tree. The *Xiyu ji* says: "Not far west of the Bodhi Tree, within a great vihāra, there is a brass Buddha image adorned with rare gems, standing facing east. In front of it is a blue stone of wondrous veins and unusual colors. This is where formerly, when the Tathāgata had just attained complete awakening, King Brahmā built a seven-jeweled hall and Śakra built a seven-jeweled seat; the Buddha contemplated upon it for seven days, emitting extraordinary light that illuminated the Bodhi Tree; as the Holy One grew further distant in time, the jewels turned to stone." The explanation says: This is definitively the Universal Light Dharma Hall. But traditional accounts merely say it was to the east. If it was two or three *li* to the east or west, that would be the dwelling of the blind nāga, not built by a nāga. The Holy One is distant in time, and records contain errors and discrepancies; hence I have briefly presented three places, hoping they will be further examined.

28.14

Regarding the commentary's: "Illuminating both the absolute and conventional, hence called 'wondrous awakening'": According to Asaṅga below, he does not explain the general clause, but brings together all the specific [clauses] below to constitute the general clause. Śīlabhadra, on the other hand, gives an additional separate explanation of the general clause. Now, relying on Śīlabhadra, we separately explain the general clause of "wondrous awakening," while taking Asaṅga's intention to fulfill the specific explanations.

28.15

Regarding the commentary's: "Affliction and the knowable, saṃsāra and nirvāṇa, are all called the 'two activities'": According to Asaṅga, it is termed "the knowable"; the transformation-merit of completely lacking obstructions is merely being free from [the obstruction of] the knowable. Persons of the two vehicles are unable to know or perceive at extremely distant times and places; having knowledge and lacking knowledge, these are therefore called the "two activities." Now, since there is nothing unknown, it is said to be "permanently severed." According to Śīlabhadra, "Ordinary persons and the two vehicles have the active manifestations of the two obstructions, whereas the World-Honoured One lacks them. The active manifestation of saṃsāra in ordinary persons gives rise to various defilements—that is the affliction obstruction. The active manifestation of nirvāṇa in the two vehicles abandons the affairs of benefiting and delighting [sentient beings]. The World-Honoured One lacks both of those matters, and hence it is said to be 'permanently severed.'" Now, containing both explanations, we explain them both. The various virtues below all follow the intention of the extensive explanations in the text below. If this is not yet understood, one need only consult the commentary and treatise on the Tuṣita Assembly, and it will be readily understood.

28.16

Regarding the commentary's: "Noble, heavenly, and brahma abidings": Fascicle 3 of the *Mahāprajñāpāramitopadeśa* says: "'Noble' refers to noble persons of the three vehicles; 'heavenly' refers to the six heavens of the desire realm; 'brahma' refers to the form and formless realms. Furthermore, the three samādhis are called the noble abiding; the three matters of giving, keeping precepts, and a wholesome mind are called the heavenly abiding; the four immeasurables are the brahma abiding." The explanation says: Although these are two passages, their meaning is one: the former presents the abidings of fruition, while the latter sets forth the abidings of cause. Or they may be four abidings, adding the Buddha-abiding, because the Tathāgata constantly abides in samādhis such as the Śūraṅgama. Although he ubiquitously abides in the four abidings, because the ocean of wisdom is already full and great compassion is profound, it specifically mentions great compassion, which is subsumed under the brahma abiding.

28.17

Regarding the commentary's: "Four kinds of inconceivable-transformation saṃsāra": Fascicle 1 of the Commentary and Subcommentary already cited the *Mahāyānasaṃgraha* and the *Anuttarāśraya-sūtra*. Now, relying further on Fascicle 2 of the *Buddhadhātuśāstra*, we briefly indicate their characteristics: First is saṃsāra through expedient means (upāya): that is, the condition for saṃsāra is the delusion of the ground of non-enlightenment, which can generate new untainted karma; just as within the realms avidyā generates activities (saṃskāra), because delusion generates wisdom they are not of the same kind, and hence it is called 'expedient means'. Second is saṃsāra through causes and conditions: that is, the cause of saṃsāra, which is the untainted karma with conceptual discrimination generated by the aforementioned avidyā; just as the karmic activities generated by avidyā induce only their own kind, it is called 'causes and conditions'. Third is saṃsāra of possessing existence: that is, induced by the aforementioned causes and conditions, one obtains the fruition of existence as inconceivable-transformation and maturation; just as within the three realms one induces bodies of the six destinies through tainted karma. It is called 'possessing existence' because there is future existence of birth, possessing yet another life; like the higher-flowing anāgāmin who attains parinirvāṇa in a second lifetime. It is also said: because it possesses this fruition of existence, it is called 'possessing existence'. Fourth is saṃsāra of non-existence: that is, changing and casting off; just as with birth as condition there are faults such as aging and death, when the retribution of a single period expires there is no further existence, hence it is called 'non-existence'. Therefore the present commentary says: 'There is only the fourth, saṃsāra of non-existence.' 'One life': because after this life one immediately achieves Buddhahood, just as an anāgāmin is destined for nirvāṇa.

28.18

Regarding the commentary's: "Later, if the World-Honoured One..." and below: This directly reveals the point of the question. The commentary text has two parts: first, contrasting with the preceding, it distinguishes the differences; second, from "If merely according to the meaning" and below, it analyzes the divisions of the sūtra text. Within this, there are three parts: first, dividing into three: 1. based on the meaning, making three, because the phenomena queried are of three categories; 2. from "This is then taking the Buddha..." and below, discerning the sequence of the three sections; 3. from "Now, adopting what is convenient for both text and meaning..." and below, it subsequently divides into two to explain the text. Since both sections conclude, it is convenient for the text. Directly asking and citing examples demonstrates that while persons differ the path is identical, so it is convenient for the meaning. The commentary's "one, categories of lands" refers to shapes, length, and so forth. As for the statement "that is, the two preceding oceans, explained extensively as in Chapters 4 and 5": Chapter 4, "Accomplishment," answers the ocean of the establishment of worlds, and Chapter 5, "Flower Store World," answers the ocean of worlds.

28.19

Regarding the commentary's: "The first clause is general..." and below: In explaining these ten clauses, there are altogether three approaches, all having general and specific. The first is the explanation of practice and vow arising together: the first is general, the remainder are specific. In the specific, they mutually explain each other in succession; the flow of the text may be known.

28.20

Regarding the commentary's: "Furthermore, accomplishing bodhisattvas who possess compassion and wisdom..." and below: This is the second explanation, of compassion and wisdom flowing together. Within it, there are three parts: 1. the first general clause: a bodhisattva is compassion and wisdom; 2. the next clause, from "possessing this compassion and wisdom" and below, clarifies the purpose of their flowing together; 3. the eight clauses, from "The lineage of the Buddha being uninterrupted—what are its characteristics?" and below, all explain the characteristics of non-interruption. Within this, there are four: first, three clauses directly explain non-interruption, meaning that accomplishing the three virtues is the characteristic of non-interruption; second, from "How does one rescue and protect..." and below, it reconfirms the above meaning, in the next three clauses respectively; third, from "What is the benefit of perfecting wisdom?" and below, it reveals the benefits of the three virtues. The sūtra has only two clauses, which contain three meanings: first, it clarifies the benefit of the virtue of wisdom; then, from "What is the benefit of eliminating delusion?" and below, by the clause "extinguishing attachment," it jointly establishes the two benefits—if one is attached to phenomena, correct wisdom does not arise; if attached to emptiness, one cannot rescue with compassion; now, being unobstructed in emptiness and existence, one can eliminate delusion, perfect wisdom, and arouse compassion, not interrupting the Buddha lineage; fourth, from "that which is set forth" and below, it concludes by assigning it to the primary intention.

28.21

Regarding the commentary's: "Also explaining that all bodhisattvas..." and below: This is the third explanation, in terms of both benefits operating together. Within it, the first clause is general, and the remaining clauses are specific. In the specific, the commentary poses hypothetical questions and answers them with the sūtra. Within it, the first two jointly clarify the two benefits; second, from "How does one rescue and protect..." and below, it specifically explains benefiting others. The sūtra has six clauses, and the commentary divides them into four: first, two clauses directly [show] departing from the two obstructions; second, the single clause from "By what expedient means..." and below sets forth the causes for departing from obstructions; third, the three clauses from "this affliction..." and below set forth the characteristics of the two obstructions; fourth, from "Since the two obstructions are stilled..." and below, it gathers backward from the end to conclude back to the general clause. "The two obstructions being stilled" applies throughout the subsequent seven clauses: when the two obstructions are removed, they can accomplish the two wisdoms—removing the affliction obstruction causes the fundamental wisdom to manifest, and removing the knowable obstruction causes the subsequent wisdom to manifest. These very two wisdoms also serve as that which stills, and bodhi and nirvāṇa are that which are accomplished. Because severing the affliction obstruction accomplishes nirvāṇa, and severing the knowable obstruction accomplishes bodhi. This concludes benefiting others, the intent being not to interrupt the Buddha lineage; concluding back to self-benefit, the bodhisattva is accomplished, concluding back to the general clause.

28.22

Regarding the commentary's: "Now the initial text has nine clauses..." and below: The commentary text is divided into two: first, generally explaining the nine clauses; second, specifically analyzing the question about the crown. In the former, it consistently recounts former interpretations, within which there are five: 1. directly establishing liberation-kṣānti; 2. from "Furthermore, because of the ten faiths..." and below, presenting its reason: if the ten faiths are not opened, then it is inappropriate to ask about faith; since there is a Kṣānti Chapter below, one knows it is liberation-kṣānti; 3. from "Hence the *Benevolent Kings [Sūtra]*..." and below, citing scriptural authority to corroborate it; 4. from "One view says..." and below, corroborating it by reasoning; 5. from "Due to this..." and below, concluding the correspondence, which may be understood.

28.23

On the commentary’s "The single category of the ten summits" and below, this is secondly to specifically explain the question concerning the summits. Within this, there are two parts: first, recounting past [interpretations], and second, presenting the present [correct interpretation]. In the former, there are three theories. The first relies on the Brahmajāla-sūtra. The text of the commentary has three parts: first, directly recounting the past [interpretation]; second, "The principle could also be admissible," which grants and establishes it based on principle; third, "However, that sūtra" and below, which refutes it by stripping it away based on the text. As for the statement "The second, third, and fourth [assemblies in that sūtra] are completely identical in location and Dharma to the third, fourth, and fifth assemblies here": this is because here, the third assembly is in the Trāyastriṃśa Heaven, the fourth is in the Yāma Heaven, and the fifth is in the Tuṣita Heaven. There, the second assembly is in the Trāyastriṃśa Heaven; thus, after expounding the seas of ten worlds, that text immediately states that next, in the Trāyastriṃśa heavenly palace, it expounds the Dharma of the ten abodes; next, reaching the Yāma Heaven, it expounds the Dharma of the ten practices; next, reaching the Tuṣita heavenly palace, it expounds the ten pariṇāmanās. Thus, their locations and Dharmas are completely identical, but the sequence differs: its second is our third, its third is our fourth, and its fourth is our fifth, because previously [in this sūtra] the bodhimaṇḍa was added. As for the statement "The Paranirmitavaśavartin Heaven's ten grounds are also identical in sequence": this is because the sixth assembly is also in the Paranirmitavaśavartin Heaven expounding the ten grounds; since that text does not skip over the fifth, the Nirmāṇarati Heaven, its exposition of the grounds is also sixth. That text states: "Next, reaching the Nirmāṇarati heavenly palace, it expounds the ten dhyānas; next, reaching the Paranirmitavaśavartin heavenly palace, it expounds the Dharma of the ten grounds; next, reaching the First Dhyāna, it expounds the ten adamantine minds; next, reaching the Second Dhyāna, it proclaims the ten vows; next, reaching the Third Dhyāna, it expounds the Dharma of the ten kṣāntis; next, reaching the palace of Maheśvara in the Fourth Dhyāna, it expounds the mind-ground Dharma-gate expounded by Rocana Buddha of my original Lotus Treasury World." Therefore, collecting them in summary, four paradigms differ: first, whether the Bodhi and Puguang assemblies are divided or not, their opening and combining differ; second, the sequences differ; third, presence and absence differ, for this sūtra has no exposition in the Four Dhyānas, while that sūtra has expositions in all of them; fourth, here there are repeated assemblies, whereas there are no repeated assemblies there—that sūtra expounds one Dharma-gate in one location, while here the fourth and sixth assemblies each combine two, and the seventh combines three. Due to these four meanings, it is difficult to reconcile them. From "Moreover, regarding what is questioned herein" and below, it grants it and accomplishes a refutation: even if you wished to use the mind-ground Dharma-gate as an analogue to this one, what is expounded here as the result should be the mind-ground—how could one use "summits" above? The first master's position is concluded. On the commentary's "Some say it is the asaṃkhyeya" and below, this is the second master's position. Within this, there are two parts: first, recounting the past [interpretation], and second, "Although those questions are ten" and below, which refutes it, as can be known.

28.24

On the commentary’s "Some say it is answered by the 'Life Span Chapter'", this is the third master's position. Within this, there are two parts: first, establishing it, and second, refuting it. The former has four parts: first, directly establishing it; second, "Moreover, the Buddha's names" and below, which cites evidence; third, "Merely citing this beginning" and below, where that master fends off objections—fearing someone might object: "In the present sūtra there are millions of asaṃkhyeya layers; how can this substantiate the meaning of the ten realms?" he therefore provides this reconciliation; fourth, "This serves as the foremost" and below, which explains and accomplishes the meaning of "summits".

28.25

On the commentary’s "However, furthermore" and below, this is secondly to challenge and refute it. Within this, it first grants and posits it, and later, from "Merely indicating this" and below, strips it away and refutes it.

28.26

On the commentary’s "Now I hold that in both the new and old [translations]" and below, this is to set forth the present correct position. Within this, there are two parts: first, using the "Ten Kṣāntis" to answer the summits, and second, comprehensively using four chapters to answer the summits. In the former, there are seven parts: first, directly taking the ten kṣāntis to answer the question on the summits; second, from "As for the ten summits" and below, reconciling and explaining the two names; third, from "Therefore the ten kṣāntis" and below, citing textual passages as proof; fourth, from "It is also like" and below, citing parallels to establish it; fifth, from "Otherwise" and below, explaining and establishing it conversely; sixth, from "Even if one wished" and below, resolving the objection concerning the absence of ten [questions]. The objection states: "If one expands the question on the summits, the ten sentences are complete; if one answers the summits with kṣāntis, there are only nine sentences." Thus it now answers: "If one has omitted the ten faiths, the ten sentences are completed." Seventh, from "Although the ten faiths have not yet formed [a stage]" and below, reconciling the objection above. The objection states: "I previously used two meanings not to expand the ten faiths: first, textual evidence; second, evidence of principle. Now you wish to expand the faiths, which goes against both text and principle." Therefore, reconciling it now, there are several meanings: first, responding to the principle established earlier. Earlier, it explained that lacking four meanings, the stage of faith is not established; now, it explains that it does not necessarily have to form a stage, and the four meanings are without omission. Second, from "Its virtues and functions are exceptionally superior" and below, where above it cited textual evidence, here it also answers with texts. What was cited above merely explained that the stage of faith is not expanded; now it explains why it must be expanded, and yet there is no obstacle to questioning it. Why? The ten vows and ten treasuries are not distinct stages, yet they can serve as the starting point of questions; if faith does not form a stage, what prevents there being a question? Moreover, the treasuries, vows, and so forth are answered by being lodged in other assemblies, yet they still have distinct questions; the Dharma-gate of the ten faiths is answered in an independent assembly, with the three chapters on understanding, practice, and virtuous capabilities being broad and deep—how could it be fitting to lack a question? On the commentary's "If one takes" and below, this is the second reconciliation: answering the question on the summits with four chapters. Because faiths, abodes, practices, and so on all comprise multiple chapters, taking the four chapters collectively to answer the question on the summits does not violate principle. If so, then the ancients' answering the question on the summits with the "Asaṃkhyeya" and "Life Span" chapters ought not to violate principle. [However,] they selectively adopted them and did not include kṣāntis; now, collectively including all four completely diverges from the past [views]. "Summit" is a generic name, while "kṣānti" and the rest are specific designations; hence they are not the same. This explanation is most wonderful, and can also collaterally resolve an objection. The objection states: "Citing the four roots of goodness, kṣānti and summit are not the same. Why now use kṣānti to respond to the question on the summits?" Therefore, it provides a comprehensive explanation: taking the culmination of the cause stage of equal awakening as generically called "summit," it is not entirely identical to the four [roots of goodness]; thus it was cited above because their meanings are analogous.

28.27

On the commentary’s "Its equal cause and effect" and below, this resolves a problem and objection. The objection states: "If based on the questions there are three sections, the third section should solely clarify the result. Now there is the 'Samantabhadra's Practice Chapter' as the cause and the 'Manifestation Chapter' as the result, forming of themselves a section of equal cause and effect. How can they now both be taken to answer the question concerning the result?" Therefore, this reconciliation is provided: since the cause is the cause that attains the result without being abandoned, the cause within the result is also subsumed by the result, and therefore belongs to the third part—the result accomplished. Moreover, the ancients conformed the text to the meaning in drawing out this cause and effect; as for the commentary's original intent, it entirely belongs to the result, which will be clarified again below. On the commentary’s "The statement 'according with categories' has three meanings", the commentary text has two parts: first, explaining the three meanings, and second, concluding on the comprehensive and restricted. In the former, first, according with the differences in what is suitable to those with doubts means the application of the Dharma differs. According with what is favored differently by a particular category of persons, one accommodates transformation according to what is suitable. Thus the sūtra says, "For various sick persons, a skilled physician prescribes accordingly," which is giving medicine according to the disease. The phrase "or manifesting forms to let them see" is answering by displaying marks. "Using sounds to let them hear" is answering by verbal proclamation. These are both explicit responses. "Silently aiding to let them understand" is an implicit response. Combining the above three altogether, it responds simultaneously and suddenly, because the dharmadhātu is completely illuminated and manifested suddenly.

28.28

On the commentary’s "Second, because the streams and categories of those with doubts are distinct", within a single category the preceding three meanings allow for these three. Now it clarifies the myriad categories, meaning the phonetic and linguistic distinctions among humans, devas, ghosts, and animals, and so on. However, regarding the persons with doubts, in terms of what is symbolized, it only clarifies bodhisattvas; based on their actual meaning, all myriad categories are accommodated. Furthermore, as for "bodhisattvas," it merely refers to sentient beings of great aspiration; this does not preclude their original categories from also having distinctions, meaning devas being bodhisattvas, humans being bodhisattvas, and so forth. On the commentary’s "Third, because what those with doubts are doubtful of is different", this is in terms of the dharmas doubted. Thus, the first is the realm of unimpeded meaning, the second is the realm of unimpeded phrasing, and this is the realm of unimpeded dharmas. However, what is doubted refers to the ten abodes and so forth; the persons who harbor doubts are not necessarily in doubt regarding the ten faiths, because mutual doubts are permissible—those of the ten faiths also doubt the abodes, practices, and so forth.

28.29

On the commentary’s "That is, if doubting the ten faiths" and below, this reveals the characteristics of manifesting supernormal powers according to doubts. Within this, there are two parts: first, doubting the ten faiths, which is this text and the "Illumination and Awakening Chapter" in the thirteenth fascicle. The statement "pervading the dharmadhātu, etc." uses "etc." to encompass the bodhisattvas gathering like clouds from worlds in the ten directions, each surpassing the dust motes of ten buddha lands. A later chapter of the sūtra states: "All through the Buddha's spiritual power, in each of the ten directions there was one great bodhisattva, each accompanied by as many bodhisattvas as dust motes in ten buddha lands," and so forth. As for "If doubting the ten abodes," this refers to the "Ten Abodes Chapter" of the third assembly. The initial phrase "gathering like clouds, etc." uses this single character "etc." to encompass the practices, pariṇāmanās, grounds, and so forth. That is, for the ten practices, light is emitted from the insteps; for the ten pariṇāmanās, light is emitted from the kneecaps; for the ten grounds, light is emitted from between the eyebrows, and so forth. For the ten practices, it is a thousand lands; for the ten pariṇāmanās, ten thousand, and so forth. This single character "etc." encompasses the events in each division of light emission.

28.30

On the commentary’s "Just like emitting light" and below, this extends by analogy to the other marks. That is, events such as shaking the lands, raining flowers, and fragrant clouds all differ according to what is suitable.

28.31

On the commentary’s "Therefore we know the first assembly" and below, this is secondly to distinguish the comprehensive and the restricted. In relation to the first, this assembly is restricted to one part, while that one is common to the nine assemblies. That is, the manifestation of the flower before the Buddha comprehensively symbolizes the Avataṃsaka as that which is explained throughout the entire work. The superior sound from between the eyebrows comprehensively symbolizes the teaching that explains it throughout the nine assemblies. The compilation and sequencing do not represent chronological order.

28.32

On the commentary’s "Therefore the three assemblies below" and below, this cites the text as proof. That is, without rising from the previous two, he ascended the four heavens, clarifying that right as supernormal powers were manifested at this place, they were manifested simultaneously in the four heavens.

28.33

On the commentary’s "Named the immovable cognition, etc., answers the dharmatā", immovable cognition and the rest use "etc." to encompass the other nine cognitions. Although cognition is one, the ten cognitions differ; their distinct virtues are precisely the dharmatā, because the Buddha's virtues are taken as dharmatā.

28.34

Regarding the Commentary's stating, "Although the text appears below," and so forth: this resolves an objection. That is, an objection states: "The passages just cited are all from the 'Chapter on Awakening Through Light'. Here, the manifestation of signs is said to answer the ten questions, yet you cite the sūtra below; how could that constitute this answer?" It is explained: "If the manifestation of supernormal powers in the six assemblies still takes place simultaneously, how much more so given that the meaning of 'Awakening Through Light' is not confined to this place; hence what is spoken in 'Awakening Through Light' speaks of what is manifested here." Therefore, herein the buddha lands and bodhisattvas of the ten directions are listed individually and speak one by one, whereas the "Chapter on Awakening Through Light" sums them up simultaneously all at once, making clear that it speaks of the signs manifested here. Regarding the Commentary's stating, "Near and far from here are all ten lands," and so forth: above is the general division of topics. From "The ten directions each have eight" and below, it explains the eight sections individually. The first six explain the initial "near and far," which naturally contains three sections: first, the correct explanation; second, from "In order to express something" and below, resolving an objection. The objection states: "The Avataṃsaka is a universal teaching; there has never been a land where this sūtra is not spoken. Now, in adducing ten lands, those outside the ten would not be included; now, in speaking of a hundred lands, those outside the hundred would not be gathered in. How could it be universal?" The intent of the explanation is clear. Third, from "Furthermore, in accordance with delusion" and below, it is interpreted in terms of contemplating the mind. Regarding the Commentary's stating, "Now they are used interchangeably": because Sanskrit terms have multiple connotations, Tripiṭaka masters each adopted one; now, gathering them by meaning, they are used interchangeably, subtly citing the sūtra below to establish the four meanings. First, explaining the meaning of "foremost" (śreṣṭha / agra): because faith is foremost and subsumes all stages, this is the universal meaning, illuminating that faith encompasses the ocean of fruition. Second, explaining the meaning of "superior" (viśiṣṭa): stating that among progressive practices, faith is most superior. The sūtra says: "Therefore, relying on practice, progression is explained; / joyful trust is most superior and very difficult to attain." Third, from "In the midst of saṃsāra" and below, explaining the meaning of "auspicious" (maṅgala / śrī): the text broadly draws upon the meaning of the sūtra below. Fourth, because faith can increase the virtues of cognition, explaining the meaning of "virtue" (guṇa): this also entirely consists of the sūtra text of the "Chapter on the Chief of the Virtuous". The text says: "The majestic spiritual power of those great beings, / their Dharma-eye is always intact and without deficiency; / the wondrous practices of the ten virtues and all other paths, / they cause the unsurpassable, supreme jewels to fully appear." This is the meaning of auspiciousness. Regarding the Commentary's stating, "There is also a tradition that says": this refers to the translation by the Tripiṭaka Master of Xingshan. I personally inquired of the Tripiṭaka Master, and his statement agreed with this; wishing to harmonize the meanings, the previous four explanations were gathered. Regarding the Commentary's stating, "Now, first, the eastern direction," and so forth: this individually explains the ten directions. Within the eight sections, three matters are always explained: first, the name of the land; second, the name of the Buddha; third, the name of the host bodhisattva, only in the first, eastern direction. Following the order of the sūtra, the nine directions below are explained in reverse order from the end: because the ten "Chief" (Śīrṣa) Bodhisattvas represent the ten profundities and assist the teaching host, they are adduced first; the other two follow from this, and are therefore explained afterward. Careful investigation will make this known.

28.35

Regarding the Commentary's stating, "Mañjuśrī is present in every place": this will be explained in the text below. From "Due to the discernment of wisdom" and below, an objection is resolved. The objection states: "The Buddha is named Unmoving Cognition, and Mañjuśrī represents wisdom; how are the two characteristics distinguished?" In the reply, although the two words "wisdom" (prajñā) and "cognition" (jñāna) involve many approaches, here we precisely take differentiation as "wisdom" and decisive judgment as "cognition"; hence wisdom is the cause, and cognition is the fruition. Regarding the Commentary's stating, "Unstained yet stained," and so forth: this explains the meaning of "wondrous color" (suvarṇa / rucira); the phrase comes from the Śrīmālā[devī-sūtra] and will be broadly explained below. Furthermore, in explaining the ten sections, all subtly draw upon the meanings of the ten profundities: first, wisdom penetrating the Buddha's realm, which is the profundity of the Buddha's realm; second, Bodhiśīrṣa represents the profundity of conditioned arising, because the nature of the mind is one; third, Dhanaśīrṣa represents the profundity of teaching and transforming; fourth, Ratnaśīrṣa represents the profundity of karma and fruition; fifth, Guṇaśīrṣa represents the profundity of expounding the Dharma; sixth, Netraśīrṣa represents the profundity of the field of merit; seventh, Vīryaśīrṣa represents the profundity of the correct teaching; eighth, Dharmaśīrṣa represents the profundity of correct practice; ninth, Jñānaśīrṣa represents the profundity of the aids to the path; tenth, Bhadraśīrṣa represents the profundity of the single path. All of these may be contemplated.

28.36

Regarding the Commentary's stating, "Furthermore, the ten Buddhas viewing one another," and so forth: this comprehensively employs the perfect interpenetration of the six characteristics. Mañjuśrī represents the universal: if taken in terms of Dharma approaches, Mañjuśrī presides over prajñā and comprehensively subsumes the myriad practices; the virtues of the nine Chiefs are all prajñā. In accordance with conditions, there are particular characteristics. Jointly illuminating the Buddha's virtues is the characteristic of sameness. Conditioned arising and teaching/transformation not mutually subsuming each other is the characteristic of difference. Unifying the ten profundities to accomplish the Buddha's realm is the characteristic of formation. Each abiding in a single profundity is the characteristic of disintegration. The rest is as explained below. If taken in terms of persons as universal and particular: Mañjuśrī is the foremost leader, hence called the universal; the other nine are companions, which is the characteristic of particularity. In their sameness, they are identically named "Chief" (Śīrṣa); in their difference, Bhadra, Jñāna, and so on are distinct, together forming the ten Chiefs to represent persons of faith; in disintegration, each abides in himself.

28.37

Regarding the Commentary's stating, "Drawing analogies from before and after," and so forth: third, concluding the explanation to encourage cultivation. As before, manifesting flowers represented the meaning, and manifesting the assembly represented the teaching; later, as the ten Wisdoms expound the ten abodes, the ten Groves expound the practices, the ten Banners expound the dedications, the ten Treasuries expound the grounds, and the myriad bodhisattva practices in the "Chapter on Transcending the World" are lodged to express the profound. This is the contemplation of the mind, not arbitrary speculation. If one does not believe in this principle and solely seeks outward, it is like counting another's jewels, and thus not one's own lot.

28.38

Second, concerning Mañjuśrī's verbal answer: regarding the Commentary's stating, "Because Mañjuśrī manifested birth in this land, and at birth there were ten portents," and so forth: this explains the intent behind Mañjuśrī's speaking. Above, it was clarified that he is the host bodhisattva. Master Yuan of Mount Lu merely said: "Mañjuśrī is a great being who wanders through various regions; seeing only one sūtra, one beholds only a single trace." Now, setting it forth fully: he is both host and guest, both fruition and cause, fully unfathomable. The phrase "manifested birth in this land" refers to the Mañjuśrī-parinirvāṇa-sūtra, which says: "The Buddha told Bhadrapāla: 'This Mañjuśrī has great compassion; he was born in this land, in the village of Tala, in the house of the brāhmaṇa Brahmadevrata. At the time of his birth, the rooms inside the house transformed into lotus flowers, and he was born from his mother's right side, his body of purple-gold color; falling to the ground, he was immediately able to speak, like a celestial youth. Seven-jeweled canopies followed and covered him from above.'" The explanation says: "This land" refers to Śrāvastī, because the Buddha was speaking precisely there. That same sūtra further says: "Mañjuśrī is endowed with the thirty-two major marks and the eighty minor signs," thus his marks and signs are identical to a Buddha's. Another sūtra states: "At his birth there were ten portents, all of which were auspicious: first, light filled the room; second, sweet dew descended in the courtyard; third, seven precious treasures welled up from the earth; fourth, spirits opened hidden treasuries; fifth, hens gave birth to phoenix chicks; sixth, pigs gave birth to dragon piglets; seventh, horses gave birth to qilin; eighth, cows gave birth to baize; ninth, storehouses turned into golden grain; tenth, elephants were endowed with six tusks. On account of this, he gained the name Wondrous Auspiciousness (Mañjuśrī)."

28.39

Regarding the Commentary's stating, "Coming from another direction, his essence contains myriad virtues": this refers to the present sūtra text, "coming from the Golden World in the east." Section by section, it always speaks of the world in which he resides, namely the Golden World, and so forth. Pervading the dharmadhātu without moving yet everywhere, each leading bodhisattvas as numerous as the dust motes of ten buddha lands, expounding the Buddha's virtues, it is clear that the myriad virtues are fully complete herein. The two above contrast and designate host and guest; below, superior virtues are briefly explained.

28.40

Regarding the Commentary's stating, "Subduing māras and overcoming non-Buddhists, his supernormal powers and eloquence are unfathomable": these two phrases have both a comprehensive and a specific sense. Comprehensively, he generally uses supernormal powers and eloquence to subdue the enemies that are māras and overcome all non-Buddhists. Specifically, frightening them with majesty by means of supernormal powers is called "subduing," and defeating them in debate by means of the four unhindered eloquences is called "overcoming." These events are quite numerous; I will briefly adduce one or two. The ten-fascicle Māyopama-samādhi-sūtra says: "At that time, the deva Subāhu addressed Mañjuśrī: 'I wish to go together with you to see the Buddha.' Mañjuśrī manifested thirty-two divisions of interlaced multi-storied pavilions, and there were bodhisattvas who arrived first at the Buddha's place. Śāriputra beheld the transformation, and fully related it to question the Buddha. The Buddha replied: 'It is Mañjuśrī who has caused the bodhisattvas to assemble.' He further asked: 'Why do we not see Mañjuśrī?' The Buddha replied: 'Mañjuśrī abides in the samādhi and attainment of subduing and destroying all māras; obscuring the māra palaces, he raises a great awe-inspiring transformation to approach the Tathāgata.' Thereupon Mañjuśrī dwelt in the samādhi of subduing and destroying all māras, and instantly the hundred billion māra palaces of the trichiliocosm were simultaneously obscured; not delighting in their dwellings, each felt fear. At that time, Māra Pāpīyān saw himself as decrepit and aged, emaciated and breathless, walking with a staff; all his palace attendants and court ladies were also emaciated and old. Furthermore, he saw the palaces collapsing and ruined, pitch black so that he could not tell east from west. At that time, Māra Pāpīyān was terrified, his body hairs standing on end, and he thought to himself: 'What strange transformation is this that has made my palace so withered and dilapidated? Is my death penalty approaching and my life coming to an end, or has heaven and earth met with disaster and the kalpa is being incinerated?' At that time, Māra Pāpīyān abandoned pride and cast aside evil thoughts. Then, the hundred billion devaputras transformed by Mañjuśrī within the interlaced pavilions stood before the māras and said to Māra Pāpīyān: 'Do not be afraid. No harm shall befall your bodies. There is an irreversible bodhisattva mahāsattva named Mañjuśrī. His awe-inspiring virtue is extraordinary, comprehensively gathering the ten directions; his virtue surpasses Sumeru, his knowledge exceeds rivers and seas, his wisdom transcends empty space. Just now, by this, he entered the samādhi and attainment of subduing and destroying the māra arena; this is his spiritual majesty.'" The following is spoken according to the meaning. At that time, the māras were terrified and the māra palace shook; they begged the transformed bodhisattvas for salvation. The bodhisattvas answered: "Do not fear, do not fear! You may go to Śākyamuni Tathāgata; he has inexhaustible compassion to render you fearless." Having spoken, they vanished. The māras then came together to the Buddha: "Please save us! Hearing Mañjuśrī's name, we felt terror, unable to secure ourselves, fearing loss of life." After the Buddha praised Mañjuśrī, the māras asked to take refuge, wishing to be freed from this suffering. The Buddha bade them: "Wait for a moment; Mañjuśrī will arrive, and you will immediately be freed from this adversity." Later, when Mañjuśrī arrived, the Buddha asked about the samādhi; after Mañjuśrī explained it at length, he bade him release the māras. Mañjuśrī asked: "Do you loathe this body as vile?" Māra answered: "Yes." "Can you thoroughly detest lustful desires, and not abide in the three realms, and so forth?" Māra respectfully complied. He then caused all the māras to regain their original forms, their limbs intact as before, and so forth. This is "subduing māras." "Overcoming non-Buddhists" refers to the Mañjuśrī-parinirvāṇa-sūtra: "The Buddha said: 'When Mañjuśrī first approached the various ṛṣis to seek the method of renunciation, none among the various brāhmaṇas and ninety-five kinds of disputants were able to respond. Only at my place did he go forth to study the path.'" The rest of the literature is vast and cannot be cited in full. As for when [a non-Buddhist of] holy cognition had a terrified mind, hearing his voice resound, he fell prostrate to the ground; when [the king of] tranquil compliance wished to behold him, he entered invisibility and stood in empty space. Thus Indra rejoiced in his mind, raining heavenly flowers knee-deep; the obscured māra was sorrowful, walking with a staff with tears streaming down. When the kalpa fires incinerated lands, he walked upon the waters; when torrential rains cut off offerings, he transformed an inexhaustible bowl of rice. Manifesting multiple bodies to confront Kāśyapa, releasing a single bowl to reveal the original source—all these are supernormal powers and eloquence subduing māras and overcoming non-Buddhists. Furthermore, like transforming twenty billion buddhas who are presently expounding the Dharma, Dharanimdhara still remains. Among those who transformed hundreds of thousands of dragons instantly to attain correct awakening, the daughter of King Sāgara is one. Therefore, paying homage to Wondrous Wisdom without forgetting to respect the root; exhorting Sudhana to increase his resolve; maintaining silence regarding the non-dual Dharma gate; applying full effort in the 'Chapter on Peaceful Practices'; instructing the dragon Auspiciousness in gathering alms, which those of lower stages could not comprehend; answering the illumination of Vaiḍūryaprabhā, praised as wondrous by the Correctly Awakened One; discussing the profound import of prajñā, repeatedly questioning the fundamental teacher; speaking of the dual practice of provisional and real, frequently startling the lesser sages—these are all his eloquence.

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大方廣佛華嚴經隨疏演義鈔 — Classical Chinese