大方廣佛華嚴經隨疏演義鈔 77
English (machine translation) 77
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77.1
Narrated by the Śramaṇa Chengguan of the Great Huayan Monastery at Mount Qingliang during the Tang
77.2
Regarding the Commentary's statement 'Those of the Five Indias sacrifice their lives to rush [here] like the wind' and so forth: this is the sixth section, which urges living beings to cultivate reverence. The initial two sentences cite an example to encourage cultivation. The five regions of India are roughly said to be two hundred thousand li away; who knows their actual distance? If one travels by land, the route passes through several hundred kingdoms and tens of thousands of layers of cloud-capped mountains. Sometimes they clutch ropes to lean over the void; sometimes they mount suspended ladders bridging precipices; sometimes they travel in the wind and sleep in the snow; sometimes they eat tree bark and roost in pine trees; sometimes vicious beasts swarm in packs; sometimes bandits follow in succession. If one travels by water, the vast surges have no shore, and cloudy islands loom and recede; bogies and monsters stir the winds, while whales and sea monsters agitate the waves; the sun and moon rise and sink at the bottom of the waves, and one's soul wavers as if in a dream. Even if the waves subside and the winds cease, one sees only the waters merging with the horizon; when the boat moves and oars are lifted, one still makes mere survival out of keeping still. Despite such perils and hardships, famed monks and masters of the Tripiṭaka have arrived in succession, all because they entrust their lives and make light of death for the sake of the Great Sage; hence it is said, 'Those of the Five Indias sacrifice their lives to rush [here] like the wind.' As for the phrase 'Those throughout the eight directions disregard their physical bodies to eagerly entrust themselves,' from east and west, from south and north, from the celestial frontiers and the moon's cavern to the ocean tides and the rising sun, those who possess ears and eyes do not dread hardship, and though far away, they will surely arrive. Regarding the Commentary's statement 'For those who dwell in the Divine Province' and so forth: this directly admonishes them by reversely citing the fault of not going, in order to highlight the benefit of those who do. That is to say, the area several thousand li east of the Congling Mountains is called the Red Region; the Divine Province refers to the Central Kingdom under the Tang. The distance to the region of Qingliang is not far; the open thoroughfares are level, and carriages and horses crowd the roads. Visiting and observing the transformation in accordance with one's direction does not disrupt one's daily routine. Going will surely evoke signs of response; how could one not go? From this it is known that those who do not go belong to the cohort of the three hundred million. Therefore, nowadays those who grasp the battle-axe and divide the tokens of land, bearing the gravity of regional rule, all revere and look up [to it]. The kings of the Western Regions regret that they were born in the Five Indias and not produced in the Eastern Xia; how could they merely pay homage to the Great Sage from afar? They frequently gaze up in admiration at this lord. Thus, when there are travelers to the Western Regions, they are first asked, 'Have you ever dwelt on Mount Wutai?' If not, they are cast aside and disregarded. Now, the sentient beings of this country, through fortunate past causes, have been born in the Central Kingdom, yet they do not know how to cultivate reverence toward the Buddhas and ancestral masters; hence this urges them to do so. Regarding 'the cohort of the three hundred million,' the eleventh fascicle of the Da zhidu lun states: 'The appearance of a Buddha in the world is difficult to encounter, like the udumbara flower, appearing only once in an age. Such sinful persons revolve in the three evil destinies, or among humans and devas, but when a Buddha appears in the world, these devas and humans do not see him. It is just as it is said: in the city of Śrāvastī there were nine hundred million households: three hundred million households saw the Buddha with their eyes; three hundred million households heard with their ears that there was a Buddha but did not see him with their eyes; and three hundred million households neither saw nor heard him.' The Buddha resided in the kingdom of Śrāvastī for twenty-five years, yet these sentient beings neither saw nor heard him, let alone those who were distant. Therefore, now in the Central Kingdom, if there are people who have visited Mount Wutai, they both hear and see. Those who have heard of Qingliang but have not been able to reach it are equivalent to those who hear the name but do not see. Even close to Wutai, there are also those who neither hear nor see, let alone those who are distant! Therefore, it urges the cultivation of reverence. If one sees Mañjuśrī, the vastness of the merit is as briefly explained before, and detailed in the text of the sūtra.
77.3
Regarding the Commentary's statement 'According to the seventh fascicle of the Record of the Western Regions' and so forth: that text states, 'The kingdom of Vaiśālī is precisely Viyālī, differing only between the Sanskrit and Chinese pronunciations. It says that traveling fourteen or fifteen li southeast from the city, one reaches a great stūpa; this is where the seven hundred worthy and noble ones held the second council. One hundred and ten years after the Buddha's nirvāṇa, there were bhikṣus in the city of Vaiśālī who strayed far from the Buddha-Dharma and erroneously practiced the monastic precepts. At that time, the elder Yaśada resided in the kingdom of Kośala, the elder Sambhūta resided in the kingdom of Mathurā, the elder Revata resided in the kingdom of Hānruo, the elder Śāla resided in the kingdom of Vaiśālī, and the elder Fujiasumilu resided in the kingdom of Sāraliputta. These great arhats had attained mastery of mind, upheld the Tripiṭaka, achieved the three knowledges, possessed great renown, were well known to the multitude, and were all disciples of the Venerable Ānanda. At that time, Yaśada sent messengers to inform the worthy and noble ones, who all assembled in the city of Vaiśālī. They were still short of one person to complete the seven hundred. At that time, Fujiasumilu, seeing with the divine eye that the great worthy and noble ones had assembled to deliberate on matters of Dharma, exercised his supernatural bases to arrive at the Dharma assembly. At that time, Sambhūta bared his right shoulder, knelt long amidst the great assembly, and proclaimed aloud: "Let the assembly not be clamorous; be reverent and mindful! Formerly, the Great Sage, the Dharma King, expediently entered into quiescence; though the months and years have piled up, his verbal teachings still remain. The indolent bhikṣus of the city of Vaiśālī have erred regarding the monastic precepts; ten matters have arisen that contravene the teaching of the Ten Powers. Now, you worthy ones deeply understand adherence and transgression, and are all instructed and admonished by the Venerable Ānanda; mindfully repaying the Buddha's kindness, let us reproclaim the sage's intent." At that time, none in the great assembly was not moved with sorrow. They immediately summoned the bhikṣus, rebuked and restricted them in accordance with the Vinaya, eliminated the erroneous practices, and clearly proclaimed the holy teachings. Traveling eighty or ninety li south from where the seven hundred worthy and noble ones held the council, one reaches the Śvetapura Saṅghārāma. Its tiered terraces are resplendent, its multi-storied pavilions seem to take wing like pheasants, and its monastic community is pure and solemn, all studying the Mahāyāna. Beside it are the seats of the past four Buddhas, and the places marked by the traces of their walking meditation. The stūpa at its side was built by King Aśoka. In the past, when the Tathāgata was heading south toward the kingdom of Magadha and looked back north toward the city of Vaiśālī, this was the place where he rested midway and left his traces.'
77.4
Regarding the Commentary's mention of 'the town of Pāṭaliputra' and so forth: the eighth fascicle of the Record of the Western Regions states, 'South of the Gaṅgā River in the kingdom of Magadha there is an old city, over seventy li in circumference; though it has long been overgrown, its foundations still remain. In ancient times, when the human lifespan was measureless, it was called the city of Kusumpura, which in Chinese means the City of the Fragrant Flower Palace, so named because the royal palace had many flowers. By the time the human lifespan was several thousand years, it was renamed the city of Pāṭaliputra. The old term Balinfuyi was an error. Originally, there was a brāhmaṇa of high talent and erudite learning, with thousands of disciples transmitting and receiving instruction, who traveled and sight-saw along with his students. One scholar lingered, gazing melancholic, and his companions said to him, "What are you worrying about?" He replied, "My prime years are in full bloom, yet I wander alone, treading on my shadow. The months and years have accumulated, yet my artistic accomplishments are unformed. Looking upon this, my worried heart grows increasingly severe." Thereupon, the students said in jest, "Now we shall seek a betrothal and marriage for you!" They then falsely designated two people as the boy's parents and two people as the girl's parents, and sat beneath a pāṭali tree, calling it the son-in-law tree. Gathering seasonal fruits and pouring clear stream water, they laid out the preliminaries of marriage and requested an auspicious date for union. At that time, the mock father of the girl plucked a flowering branch and handed it to the scholar, saying, "This is an excellent match; pray do not refuse." The scholar's mind was pleased and contented. At dusk, when it was time to return, he lingered with longing and stayed. The students said, "What was said before was only in jest; pray return with us. We fear fierce beasts in the forest may harm you." The scholar nevertheless remained, pacing beside the tree. After night fell, a strange light illuminated the wilderness, pipes and strings played clear and elegant music, and curtains and tents were spread out. Suddenly he saw an old man leaning on a staff coming to comfort him, and shortly after, an old woman leading a young girl, with guests and attendants filling the path, in glamorous attire playing music. The old man then pointed to the young girl and said, "This is your humble wife." They drank, sang, made merry, and feasted for seven days. The students suspected he had been harmed by wild beasts and went to search for him, only to find him sitting alone beneath the shady tree as if facing noble guests. They urged him to return together, but he refused and would not comply. Later, he entered the city himself to visit relatives and old friends and recounted the whole affair. Those who heard were astonished; they went with his friends into the forest, and all saw that the flowering tree was a great mansion, with servants and attendants bustling back and forth. The old man calmly received them, presenting delicacies and playing music, with all host-and-guest etiquette complete. The friends returned to the city and told everyone far and near. After ten years, a boy was born. He said to his wife, "I wish to return home now. I cannot bear to be separated and hindered, but staying here my heart is unsettled, lodging in the open wind and dew." Having heard this, his wife fully reported it to her father. The old man said to the scholar, "For one to enjoy life, must it be in one's native home? Now I shall build a mansion for you; you should harbor no differing intention." Thereupon, he dispatched spiritual attendants, and the work was accomplished in no time; the capital was moved from the old fragrant flower city to this town. Because of that son, the spirits built the city for him; from then on, it was named the city of Pāṭaliputra.'
77.5
Regarding the Commentary's 'Moduoluo': it is also called Motouluo (Mathurā), which is also in the territory of Central India. As for 'the fourth fascicle of the Record of the Western Regions': that record calls it the kingdom of Shūtúluó (Śūra / Mathurā), and in the record it does not speak of the conditions concerning peacocks. Regarding 'there are stūpas of Śāri[putra] and others': 'and others' includes the stūpas of Mahāmaudgalyāyana and Pūrṇa. Regarding 'to the north of the monastery there is a cliff' and so forth: the record states, 'Traveling five or six li east from the city, one arrives at a mountain saṅghārāma, where hollowed cliffs serve as chambers and natural valleys serve as gates; it was built by the Venerable Upagupta (in Chinese, Close Protection). Within it is a stūpa of the Tathāgata's fingernails. Between the cliffs north of the saṅghārāma is a stone chamber, over twenty feet high and over thirty feet wide, filled with four-inch fine counting-sticks accumulated inside. When the Venerable Upagupta preached the Dharma to transform and guide people, only when husband and wife both attained the fruit of arhatship would he drop one stick; if they were from different chambers or separate clans, even if they attained realization, it was not recorded.'
77.6
Regarding the Commentary's statement 'Although the placing of counting-sticks was a later event' and so forth: this is for fear that someone might raise an objection saying: Since it was Upagupta who built the cave, it was a matter occurring within the hundred years after the Buddha's extinction. Now, this is the time when the Buddha first attained [enlightenment] and preached the sūtra; how could it be that cave? Therefore, this explanation resolves it.
77.7
Regarding the Commentary's 'city of Sāngjūzhēnnà': it is largely the same as explaining the name Kauṇḍinya.
77.8
Regarding the Commentary's statement 'Muzhen translates here as liberation' and so forth: the eighth fascicle of the Record of the Western Regions states, 'From the pool of the dragon king Mucilinda, the water is clear and dark, and its taste is sweet and delicious. On the west bank is a small vihāra with a Buddha statue inside. In the past, when the Tathāgata first attained perfect awakening, he sat here peacefully in samādhi for seven days. At that time, this dragon king guarded and protected the Tathāgata: he coiled his body seven times around the Buddha, and manifested multiple heads to bend forward and serve as a canopy. Therefore, on the west bank of the pool, there is his chamber.'
77.9
Regarding the Commentary's statement 'The location of the kingdom of Molanduo is not known in detail': if deduced further by meaning, Molanduo is precisely Magadha. The place established by the dragon king Wuaī is precisely the Universal Light Dharma Hall, which is none other than the place where the Dharma is being preached now. Because it does not directly state that it is this place, it says that its location is not known in detail.
77.10
Regarding the Commentary's statement 'The Mahāsaṃnipāta merely names it the Compassionate Cave': this refers to the tenth chapter of the "Candragarbha Division," which also merely lists the name without pointing out any particular place. Below, the text of the "Candragarbha" will be cited in full.
77.11
Regarding the Commentary's statement 'This translates as Much Reflection': the Vibhāṣā also calls it Zhina (Cīna), which translates here as Han. The Record of the Western Regions states, 'Great Han is fully called Mahācīna. Therefore, Tripiṭaka Master Paramārtha translated it as clothing and caps.' The intention is that it is a land of refined dress and cultured people. These are all translations by meaning; the translation in the Commentary is the correct one.
77.12
Regarding the Commentary's statement 'It is also the astrological field of Qingzhou': Yu divided the Nine Provinces, and the east was Qingzhou; thus the realm was divided into its nine astrological fields.
77.13
Regarding the Commentary's statement 'However, as for those who arrive at this mountain today': tradition says that it was named because the First Emperor of Qin completed his construction of the Great Wall upon reaching here.
77.14
Regarding the Commentary's statement, "The eight, Kashgar, and so forth, in full is called Kharoṣṭha": Fascicle twelve of the Record of the Western Regions states: "Exiting the Congling Mountains and its Kingdom of Wusha, one goes west of this kingdom's city for more than two hundred li to reach a great mountain. From here, traveling north through desert and wilderness for more than five hundred li, one reaches the Kingdom of Khasha. What was formerly called Shule (Kashgar) is only the name of its city. The correct phonetics in full is Śrīkrīrati. The term Shule is an error." In explanation: The Commentary relies on the old commentary; that is, the Tripiṭaka Master Divākara's explanation of the Record of the Western Regions, which states: "The Kingdom of Khasha is over five thousand li in circuit. It has much gravel and little soil, yet agriculture is flourishing and flowers and fruits abound. Traveling southeast from here for more than five hundred li, crossing a river and traversing the sands, one reaches the Kingdom of Cakuka—in Chinese translated as Juqu—which is over a thousand li in circuit. At the southern border of the kingdom is a great mountain, with towering crags and ridges and piled-up peaks; its vegetation withstands the cold, presenting the same appearance in spring and autumn. Its mountain streams and rapid currents flow forth in all directions; cliff niches and stone chambers are spread like chess pieces through the dense forests. Men of India who have attained the fruit often exercise their supernormal powers, flying lightly away to travel far and dwell here. Many arhats have entered quiescent extinction here, and on this account there are many stūpas. Even now there are three arhats dwelling in its caverns who have entered the samādhi of the cessation of mental activity; in form they resemble emaciated persons, their beards and hair constantly growing, so that śramaṇas go there from time to time to shave them. Furthermore, within this kingdom the Mahāyāna scriptures are especially numerous in fascicle count; nowhere that the Buddha-Dharma has reached has been more flourishing than here, with ten or so works each numbering one hundred thousand verses. Below these, their circulation is truly vast." (In explanation: According to this, scriptures such as the Avataṃsaka were in fact preserved in this kingdom.) "Traveling east from here, crossing ridges and traversing valleys for more than eight hundred li, one reaches the Kingdom of Gostana—in Chinese translated as 'Earth's Teat,' which is the refined vernacular term. In colloquial speech it is called Hanna; the Xiongnu call it Yudun; the various Western barbarians call it Huodan; India calls it Kudan; the former name Yutian (Khotan) is an error. The Kingdom of Gostana is over four thousand li in circuit; sand and gravel make up the greater part, while arable soil is narrow and limited. It is suitable for grain and rich in various fruits. They esteem the Buddha-Dharma; there are over one hundred saṅghārāmas and more than five thousand monastics, who mostly practice and study the Mahāyāna teachings. The king is extremely brave and martial, venerating and esteeming the Buddha-Dharma; he claims himself to be a descendant of the deva Vaiśravaṇa. Anciently, this kingdom was empty and uninhabited, and the deva Vaiśravaṇa had his dwelling here. When the crown prince of King Aśoka was in Takṣaśilā, he had his eyes gouged out. The king, enraged, censured and banished the ministers and moved the tyrannical and jealous notables out to the north of the Snowy Mountains to dwell in a desolate valley. The banished people followed their pasturage to this western border, and choosing an eminent and noble chief, established him as master; it was precisely in this region. The crown prince of the Eastern Land (China), having suffered punishment and exile, dwelt at this eastern border; his followers urged him on, and he also declared himself king. The years and months accumulated and their customs and languages did not communicate. Then, on account of hunting, they met in the desolate marsh; inquiring into each other's lineage, they strove for superiority, and anger appearing in their words, they were about to clash in battle. Someone remonstrated, saying: 'Why such haste now? To decide the battle on account of a hunt does not bring out the full edge of our armies. It is better to return and train our troops, set a date, and then assemble.' Thereupon they turned their carriages and returned, each going back to his kingdom to train cavalry and horses and encourage the soldiers. When the appointed time arrived and the armies met, banners and drums faced each other. At dawn they engaged in battle; the western ruler was disadvantaged, and pursuing his retreat, they severed his head. Taking advantage of the victory, the eastern king consoled and gathered together the fallen state, moved his capital to the central region, and first constructed walls and moats. Worrying that there was no earth and fearing it would be difficult to complete, he made an announcement far and near: 'Who understands the geography?' At that time there was a cinerary heterodox ascetic (pāśupata) who carried a large gourd filled with water and presented himself, saying: 'I understand the geography.' Thereupon, he let the water trickle forth in winding streams, circulating and returning to where it began. Then he concealed his body and suddenly vanished. Basing their foundations on the traces of that water, they were able to begin the construction; this became the seat of government of the kingdom, the city where the current king now has his capital. The city is not exceptionally high or steep, yet it is difficult to attack and overcome; from ancient times to the present none have been able to defeat it. The king moved his capital, established towns, founded the state, and brought peace to the people. His achievements being accomplished, his years reached their evening, yet he had no heir and feared his lineage would be severed. He thereupon went to the shrine of the deva Vaiśravaṇa to pray for an heir. From the forehead of the deity's image an infant broke forth; carrying it reverently, the king returned, and the kingdom's people celebrated. Since the child did not drink milk, fearing he would not live long, the king immediately went back to the deity's shrine to ask once more for his rearing. The ground before the deity suddenly swelled up in the shape of a breast; the divine child suckled and drank, and thereby grew to maturity. His wisdom and courage outshone his predecessors, and his moral influence reached far. Thereupon they constructed a divine shrine to venerate their ancestor. From this time forward, successive generations inherited the throne, transmitting the kingdom and reigning without losing the lineage. Therefore, the divine temple today possesses many rare treasures, and worship and offerings have never ceased over time. Because he was reared by the earth's teat, it was taken as the name of the kingdom. More than ten li south of the royal city there is a saṅghārāma, built by the former king of this country for the arhat Vairocana—in Chinese translated as All-Illuminating. More than twenty li southwest of the royal city, one reaches Mount Gośṛṅga—in Chinese translated as Ox Horn; the mountain rises in two peaks with sheer cliffs on all four sides. Amid the crags and valleys a saṅghārāma was constructed, within which the Buddha image at times shines with light. Anciently, the Tathāgata once came to this place, preached the essentials of the Dharma briefly for the devas and humans, and prophesied that in this land a kingdom would be established, which would venerate the bequeathed Dharma and practice the Mahāyāna. It is this very place. On the cliff of Ox Horn there is a great stone chamber, within which an arhat has entered the samādhi of the cessation of mental activity, awaiting the Maitreya Buddha; for several hundred years, offerings to him have not ceased. Recently the cliff collapsed, blocking the entrance and path. The king mobilized troops wishing to clear away the collapsed rocks, whereupon a swarm of black bees flew forth and stung the multitude with venom; for this reason, up to the present day, the stone portal has not been opened." In explanation: According to this, it is also the abode of a sage. Regarding "Or pointing to Niutou in the Jiangbiao region": Forty li south of Jinling there is a mountain named Niutou (Ox Head). Because this mountain has twin peaks, it is also named Shuangque, Tianque, Nanjiao, or Xianku; these varied according to changes across successive dynasties. According to the Gazetteer of Regions: "This mountain is one thousand four hundred feet high and forty-seven li in circumference." According to the Record of the Western Regions and the chapter "Bodhisattvas' Dwelling Places" in the old Avataṃsaka Sūtra, the Bodhisattva Mind King said to the bodhisattvas: "In the northeastern frontier barbarian land, there is a kingdom named Ox Head." If we consult the new sūtra, it states: "In the kingdom of Kashgar there is an abode named Mount Ox Head." As cited above from the text of the Record of the Western Regions, this is a different place from Cīnasthāna (this text is found in the Records of the Pagodas and Monasteries of Jinling). Ancient tradition relates that this is the place where a pratyekabuddha manifested his form. Moreover, earlier and later texts often state, "Bodhisattvas abide within it," and its efficacious responses have frequently occurred.
77.15
Regarding the Commentary's mention of "Kaśmīra": Fascicle three of the Record states that it is "in the border region of Northern India." "Madhyāntika" is the name of an arhat. Formerly called Modianqidi, it is newly called Madhyāntika. The Kingdom of Kaśmīra is over seven thousand li in circuit. It is flanked by mountains on all four sides; the mountains are extremely precipitous, and though there are passages, they are narrow; from ancient times neighboring enemies have been unable to attack it (and so forth). Anciently, this kingdom was originally a dragon lake. After the Buddha, the World-Honoured One, subdued the evil spirits from the kingdom of Uḍḍiyāna and was about to return to the Central Land, he traveled through the sky over this kingdom and told Ānanda: "After my nirvāṇa, there will be an arhat named Madhyāntika who will establish a kingdom here, bring peace to the people, and propagate the Buddha-Dharma." In the fiftieth year after the Tathāgata's quiescent extinction, the arhat Madhyāntika, a disciple of Ānanda, who had attained the six supernormal powers and was endowed with the eight liberations, heard the Buddha's prophesy and rejoiced in his heart; he thereupon came here. Dwelling in serene meditation within the forest amid the great mountain cliffs, he manifested great supernormal powers. Seeing this, the dragon conceived deep faith and asked what he desired. The arhat said: "I wish for you to grant me enough space within the lake to bend my knees." The dragon king thereupon shrank the water and offered it to the arhat. By supernormal power, the arhat enlarged his body; the dragon king exerted his strength to shrink the water until the lake was empty and the water exhausted. The dragon in turn asked for a lake, so for him the arhat left a lake over one hundred li in circuit to the northwest of this place, while the remaining relatives resided separately in smaller ponds. The dragon king said: "I offer the entirety of the lake land, but wish to provide offerings constantly." Madhyāntika said: "Before long, I shall enter remainderless nirvāṇa. Although I wish to accept your invitation, how could that be possible?" The dragon king requested again: "May five hundred arhats constantly accept my offerings until the Dharma is exhausted. After the Dharma is exhausted, I shall take back this kingdom as my dwelling lake." Madhyāntika acceded to his request. When the arhat had acquired the land, he exercised his great supernormal power to establish five hundred saṅghārāmas, and bought low-caste persons from various foreign kingdoms to serve as laborers to supply the monastic assembly. After Madhyāntika entered quiescent extinction, those low-caste persons established their own ruler. The neighboring kingdoms despised their low lineage and would not intermarry or socialize with them, calling them Kṛti (in Chinese translated as 'bought'). At the present time, the spring waters have already overflowed extensively.
77.16
Regarding the Commentary's mention of the "Kingdom of Gandhāra": Fascicle three of the Record of the Western Regions states: "In the Kingdom of Gandhāra there was King Kaniṣka. In the four hundredth year after the Tathāgata's nirvāṇa, he responded to the opportune moment and held sway over the destiny [of the state]; his royal influence reached far and distant peoples submitted within. In his leisure from administrative affairs, he regularly studied the Buddhist scriptures, daily inviting one monk into the palace to preach the Dharma. However, the doctrines had differing rituals and the doctrinal schools held divergent tenets, so that the king conceived deep doubt and had no means to remove his confusion. At that time, the Venerable Pārśva said: 'The Tathāgata has passed away, and the years and months have grown far distant. The disciples hold to their schools, and teachers and disciples hold differing views, each relying on what they have heard and seen to contradict one another.' When the king heard this, he was deeply moved and grieved; after sighing sorrowfully for a long time, he said to the Venerable: 'Unworthy as I am, through remnant merit I have fortunately succeeded to the former lineage; though far from the Sage, I am still fortunate. Daring to forget my vulgar unworthiness, I shall carry on and exalt the teachings of the Dharma, fully explaining the Tripiṭaka according to each school's tenets.'" (The following is paraphrased in sense:) He then summoned the monastic assembly for seven days of offerings, wishing to deliberate on the matter of the Dharma. An order was first proclaimed to dismiss the ordinary and retain the noble. The noble ones were still numerous, so those in training (śaikṣa) were dismissed. The non-learners (aśaikṣa) were still numerous, so next those endowed with the three knowledges and six supernormal powers were retained. As they were still numerous, those who internally were thoroughly versed in the Tripiṭaka and externally proficient in the five sciences were chosen, totaling four hundred and ninety-nine persons. Later, Vasumitra, who had not yet attained arhatship, and others compiled the Tripiṭaka in full, amounting to three hundred thousand verses. The king engraved them on copper plates and sealed them in stone caskets, and relinquished this entire kingdom to the Saṅgha. Therefore, it has many dwellings of sages.
77.17
Regarding the Commentary's mention of "Śalmali": This is translated as "variegated yellow." In the first chapter of the sūtra, the Asura King of Skillful Illusions and King Śalmali appear alternately in Chinese and Sanskrit across the verses and prose; this is different from this explanation, as the verse says "Red-Colored Light Spirit." Moreover, more than ten li southeast of that city there is a stūpa, within which is a tooth of the Buddha, about an inch and a half long, yellow-white in color. That place has many sacred traces, so it is the abode of a sage.
77.18
Regarding the commentary's words, "Tradition says it is the place where the Buddha left his shadow": that is, the second fascicle of the *Records of the Western Regions* states: "More than twenty li southwest of the city of the kingdom of Nagarahāra, there is a saṅghārāma. To the southwest of the saṅghārāma, a deep ravine is steep and precipitous, with a flying cascade and towering cliff walls. On the stone cliff of the eastern bank, there is a large cave, which is the dwelling place of the nāga Gopāla. The entrance path is narrow and small, and the cavern is pitch dark; moisture seeps from the cliff rocks, and the creek path has leftover currents. In antiquity, there was a shadow of the Buddha, brilliant as his real countenance, fully endowed with the marks and signs, majestic as if he were truly present. In recent times, people do not see it universally; even if something is seen, it is merely faint. Only those who pray with utmost sincerity and have a covert resonance are temporarily granted a clear display, yet even that cannot last long. In antiquity, when the Tathāgata was in the world, this nāga was a cowherd. In offering milk and curds to the king, he breached etiquette. Having incurred reprimand, his mind harboured resentment. He then bought flowers with gold coins, offered them to a stupa of prediction, and made a vow to become an evil nāga to destroy the kingdom and harm the king. Thereupon he rushed toward the stone cliff, cast down his body, and died. He subsequently dwelt in this cave as a great nāga king, and then wished to leave the cave to fulfil his original evil vow. Just as he gave rise to this thought, the Tathāgata already perceived it. Pitying the people of this kingdom for being harmed by the nāga, he exercised his supernatural powers and went from Central India to the nāga's abode. When the nāga saw the Tathāgata, his toxic mind was thereupon halted; he took the precept against taking life and vowed to protect the true Dharma. He then invited the Tathāgata to dwell constantly in this cave, so that the noble disciples would always receive his offerings. The Tathāgata told him: 'I am about to pass into quiescence, so I will leave my shadow for you. I shall dispatch five arhats to always receive your offerings; even when the true Dharma disappears, this affair will not change. When your toxic mind and fury arise, you should contemplate my shadow; through benevolence and compassion, your toxic mind will cease. The future World-Honoured Ones in this Bhadrakalpa will also pity you and will all leave shadows.'"
Explanation: This is largely identical with the *Sūtra on the Samādhi-Ocean of the Contemplation of the Buddha*, as already cited in the subcommentary to the first assembly. However, the *Records of the Western Regions* says: "This kingdom has no separate ruler and is subordinate to Kapiśa; it is not far from Gandhāra, or perhaps was once subordinate to it."
77.19
Regarding the commentary's words, "Detailed as in the *Records of the Western Regions* and the tenth [fascicle] of the Candragarbha section of the *Mahāsaṃnipāta*": this is a general reference to all the aforementioned places, citing the *Records of the Western Regions* without being confined to a single fascicle. The Candragarbha section specifically points to the tenth [fascicle]. However, the Candragarbha section corresponds to the twelfth [section], comprising ten fascicles of sūtra. In the tenth fascicle is the nineteenth, the "Chapter on Establishing Stūpas and Monasteries". At that time, the lord of the Sahā world, the Great Brahmā King, Śakra Devānām Indra, the Four Heavenly Kings, and so forth, along with their retinues, arose from their seats, joined their palms facing the Buddha, single-mindedly paid homage, and spoke these words: "The Buddha taught that in this four-continent world, all the great stūpas established and maintained by the past Buddhas, the Tathāgatas, and the dwelling places relied upon by the Muni Buddhas, are constantly not vacant in the present and future ages. The Buddhas and bodhisattva-mahāsattvas and so forth shower the great rain of Dharma, completely filling them. The first is named Arising of Many Seers; the next is named Accumulation of Virtue; the next is named Vajra Flame; the next is named Fragrant Chamber; the next is named Śālmalī; the next is named City of the Worthy; the next is named Sucitra; the next is named Water Light; the next is named Fragrant Fumigation; the next is named Well Established; the next is named Cāpāla; the next is named Golden Lamp; the next is named Delightful Abode; the next is named Mucilinda; the next is named Vajra Ground; the next is named Cave of Compassion; the next is named Nārāyaṇa Cave; the next is named Gomasāra Fragrance; the next is named Peak of Wisdom; the next is named Cave of Great Virtue; the next is named Good Manifestation; the next is named Lush Blue-Green; the next is named Child of Space; the next is named Ox-Head Sandalwood Chamber; the next is named Difficult to Overcome. These are the great stūpas established and maintained by the past Buddhas, which are always protected by the bodhisattvas and others; therefore, we constantly make offerings to them. As for the stūpas, monasteries, and dwelling places of the World-Honoured One's śrāvaka disciples in the present and future ages, how many more are there that we should protect and sustain?" However, these first few places are the same as in this sūtra, which can be understood from the meaning; thus they are not fully cited. What follows is cited in gist: At that time, the World-Honoured One smiled, and his mouth emitted various lights. Then, in the four continents, immeasurable hundreds of thousands of dwelling places of Buddhas manifested: eighty thousand Buddhas appeared in the eastern continent, one hundred thousand in the northern continent, five hundred in the western continent, and two hundred and fifty thousand Buddha places appeared in the southern continent. It explains extensively that each kingdom has Buddhas appearing, and so forth, and below, the devas, nāgas, and others make vows to protect and maintain them.
77.20
Chapter 33: The Inconceivable Dharmas of the Buddha
77.21
Regarding the commentary's words, "First, the contextual purpose": the text has two parts: first, directly clarifying [it]; second, resolving an objection. Now for the first: "Ancient worthies only had three chapters"—this is because the latter two chapters are separately taken as the equal cause and effect. Although the chapters used differ in breadth and narrowness, their answering of the effect is equal in meaning.
From the commentary's "If answering the previous question" downward, the second part resolves the objection. First it asks: Since the previous six assemblies jointly answered the previous questions without requesting again, why does this chapter request again? From "The severance between cause and effect" downward is the ancient worthies' answer. This contains two points: First, the severance between cause and effect. Since the previous assemblies shared the same cause, they were not separately asked about; what follows here is the effect, and the effect is severed from the cause, so it is questioned again here. Second, recollecting the rarity of the Dharma: because the effect is inconceivable, they again recollect and request. From "causal virtues" downward, the characteristics of recollecting the rarity of the Dharma are set forth. The above is the general intent.
Under the second, "Separately clarifying", it clarifies only this chapter.
77.22
Regarding the commentary's words, "Separately, within the doctrinal tenet, distinguishing three gates": first, comprehensively discerning the Buddha's virtues; second, separately revealing the characteristics of their meaning; third, revealing the inconceivable.
Now, in the first, comprehensive discernment, the statement "one hundred and forty unshared [qualities]" has already appeared in the "Chapter on Awakening through Radiance". Here the total number is mentioned again, meaning: the thirty-two marks, eighty secondary signs, four purities of all kinds, ten powers, four fearlessnesses, three stations of mindfulness, three kinds of unguardedness, great compassion, unforgetting nature, eternal elimination of karmic impressions, and wondrous cognition of all modes—making one hundred and forty. The statement "pervading the provisional and the small" means: the Small Vehicle also speaks of them, but their characteristics are inferior; what the provisional Great Vehicle speaks of are all transcendent. In terms of the five teachings, these already constitute two of them.
From "If according to the five dharmas" downward directly clarifies the real teaching, hence it says "pervading the provisional". Both the provisional and the real have them, but in the real teaching they converge into the dharmatā without destroying the characteristics.
From "If it is said to be of only one taste" downward, the second is the sudden teaching.
From "If it is said to be endowed with the inexhaustible" downward, the third is the round teaching.
From "Therefore in the subsequent text" downward, the fourth discerns that the present sūtra is the virtue of the round teaching.
77.23
Regarding the commentary's "Second, separately revealing the characteristics of their meaning" downward: herein are three parts: first, directly revealing the two virtues; second, fusing [them] through the four propositions; third, selecting the provisional to distinguish it from the real.
Now in the first, the words "faith and so forth" mean: this pervades the stages of practice; since faith is the foremost of the myriad practices, it encompasses the stages of vigor, mindfulness, concentration, and so forth. It also takes faith as the beginning, because all the virtues of practice across the fifty-two stages possess both.
77.24
Regarding the commentary's "These two are unimpeded" downward: the second, the fusing, can be known.
77.25
Regarding the commentary's "What is clarified by the provisional teaching" downward: the third selects the provisional to distinguish it from the real. First, it clarifies the provisional teaching. The word "unmixed" means: as in the fruit of the transformation of the basis, there are two: first, that which is obtained through arising, namely the four cognitions; second, that which is obtained through revelation, namely nirvāṇa. Nirvāṇa is inherently present; the four cognitions are produced through cultivation. Produced through cultivation is conditioned; revealed through cultivation is unconditioned; therefore the two are unmixed.
77.26
Regarding the commentary's words, "The four propositions of dharma[kāya] and saṃbhoga[kāya] also have differences": this refutes a counter-defense. For fear that an opponent might defend: "Our school also has four propositions, so how does it differ from the aforementioned fusion? Namely: 1. purely dharmakāya, which is the dharmakāya amid defilement; 2. purely saṃbhogakāya, which is bodhi of the four cognitions; 3. both dharmakāya and saṃbhogakāya, namely tathatā emerged from defilement endowed with all merits; 4. neither dharmakāya nor saṃbhogakāya, namely the nirmāṇakāya." Now saying that they "also have differences" is precisely selecting out the provisional. Although there are four propositions, the defiled and pure are discordant in time, and the dharma[kāya] and saṃbhoga[kāya] are not one. Reflect on this.
Afterwards, from "Relying on the tenet of this sūtra" downward reveals the real. It adduces four propositions of metaphors to illustrate the above four propositions:
1. "Inherently present like genuine gold" is the previous second proposition.
2. "Produced through cultivation like ornaments" illustrates the first proposition.
3. "Yet it is due to the ornaments that the virtue of gold is revealed" illustrates the fourth proposition: produced through cultivation is inherently present.
4. "Ornaments have no separate essence, entirely drawing on gold to be formed" illustrates the third proposition.
This combines the first two propositions to form the third and fourth propositions; apart from the first two propositions there are no third and fourth propositions, and the third and fourth propositions are simultaneous without any separate essence. Examining this closely, the provisional and the real become apparent.
5. From "Therefore, being purely gold does not obstruct ornaments" downward concludes the second proposition into the first proposition.
6. "Being purely ornaments is also like this" concludes the first proposition into the second proposition. This is spoken in terms of the metaphor. In relation to the previous dharma, the first proposition is simply the second, and the second proposition is simply the first.
From "Since they mutually subsume entirely" downward concludes into the unimpeded characteristic of our school.
Now to further use a metaphor to comprehensively illustrate the two virtues: just as produced through cultivation gradually reveals the inherently present in the cause, and perfects the inherently present in the fruit, it is not that the principle of the inherently present has gradualness or perfection. Like the light of the new moon: although it gradually waxes, it constantly carries the full moon, because the full moon is constantly present; therefore, the moon of the fifteenth day pervades the first, second, third days, and so forth. Thus one knows that the full fruit pervades the causal stages, and also causes the later stages to constantly possess the earlier ones, and the earlier stages to constantly possess the later ones. For on the first day there is the moon of the second day, up to the moon of the fifteenth day, because the moon of the fifteenth day is precisely the first-day moon. The application to the dharma can be known; hence it is said that produced through cultivation is inherently present, because when it is first perfected, it was already perfected previously; and the inherently present is produced through cultivation, because when it first arises, it is also already perfected. Contemplate this with a free mind.
77.27
Regarding the commentary's "Third, revealing the inconceivable": within it are three: first, generally adducing the essence of the dharma; second, from "Within the latter one" downward, specifically speaking of this sūtra; third, from "The foregoing are all the tenets" downward, concluding into the doctrinal purport.
Within the second, there are four:
1. "What is the inconceivable?"—inquiring into the essence of the inconceivable dharma. The answer states: cognition, compassion, and so forth.
2. "To whom is it inconceivable?"—inquiring into the person for whom it is inconceivable. The answer states: the worldly and so forth; such persons cannot conceive it.
3. "How is it inconceivable?"—inquiring into the essence of the inconceivability. Meaning that it is beyond the reach of thinking through hearing, contemplating, and so forth.
4. "For what purpose is it inconceivable?"—inquiring into the intention of the inconceivability. Meaning: when the Tathāgata expounds the Dharma, it originally aims to benefit sentient beings; now being beyond speech and thought, what benefit is it to beings? The meaning of the answer states: to enable them to enter through faith. Meaning that if one wishes to realize and enter, the mind must necessarily cease agitation and words must forget prapañca.
77.28
Regarding the commentary's words, "The latter four separately reveal the Buddha's virtues": this is the commentary's new interpretation, intending to use five chapters to answer those ten questions. However, there are three layers:
First, this chapter generally clarifies the Buddha's virtues, fully answering the ten questions, as analyzed below;
Second, within each individual gate, answering the ten questions is implicitly contained, also as explained below;
Third, the five chapters extensively answer the ten questions, as at the beginning of the explanation section below.
From the commentary's "Ancient worthies regarded the latter two chapters" downward, it recounts the past: the commentary temporarily recounts the ancient convenience and divides the sūtra according to the three chapters.
77.29
Regarding the Commentary's passage starting from "Next, 'the Buddhas'…": this directly reveals what is kept in mind. The text of the Commentary has three parts: 1. It briefly indicates the essence of the Dharma. The clause "must not be [construed] exclusively..." concludes by refuting differing interpretations. 2. From "However, this..." downward, it correlates and encompasses them with what preceded. 3. From "These ten aspects and marks..." downward, it points to the previous explanation of the marks.
Concerning the second part, we should now first enumerate the twenty questions at the beginning of the second assembly:
1. The Tathāgata's stage,
2. The Tathāgata's sphere of cognition,
3. The Tathāgata's spiritual power,
4. The Tathāgata's practice,
5. The Tathāgata's ten powers,
6. The Tathāgata's fearlessnesses,
7. The Tathāgata's samādhis,
8. The Tathāgata's superknowledges,
9. The Tathāgata's mastery,
10. The Tathāgata's unhinderedness,
11. The Tathāgata's eye,
12. The Tathāgata's ear,
13. The Tathāgata's nose,
14. The Tathāgata's tongue,
15. The Tathāgata's body,
16. The Tathāgata's mind,
17. The Tathāgata's eloquence,
18. The Tathāgata's wisdom,
19. The Tathāgata's supremacy—
20. [The text] lacks "light," so there are only nineteen. Moreover, every phrase has the words "what is...."
The sequence of the ten phrases in the sūtra can be known. The way they are encompassed here does not follow that sequence, because relative to the preceding they form three categories: 1. the former opened and this one combined; 2. the former combined and this one opened; 3. neither opened nor combined—this is in order to use this small number to encompass that greater number.
First, explaining "the former opened and this one combined": within this, there are three phrases that encompass sixteen preceding phrases. Second, "the former combined and this one opened": using the former two phrases, it encompasses five phrases. The third section takes one of those phrases. Thus, here, the initial combination has three, the subsequent opening here has six, and the final non-opening here has one, fully constituting ten phrases. Afterward, the former's initial opening has sixteen, the subsequent combination has two, and the final non-opening and non-combination is also one, making nineteen phrases.
Regarding the first, "the former opened": first, "the body encompasses the six sense faculties"—"body" is one among the six, and it also encompasses the phrase lacking "light," so there are seven phrases. Second, "wisdom" encompasses three, and can also encompass wisdom itself, making four. Third, "mastery" encompasses five, and can also encompass mastery itself, making six; therefore they constitute sixteen.
Second, within "the former combined and this one opened," there are also three sections. First, "sphere of cognition" opens into "lands" without an encompassing phrase, because "sphere of cognition" has already been encompassed by the preceding "wisdom"; thus, although there are three sections, there are only two phrases. "Sphere of cognition" is the domain to be transformed; "lands" are the domain relied upon. In the second section, "practice" encompasses three, so there is an encompassing [phrase]; yet all three are practices. The statement "manifestation and practice mutually possess broader and narrower senses" fends off an objection. It is feared that someone might object: "Among those ten gates, manifestation-practice is one of them; how can this practice encompass that?" Thus it is resolved through their mutual breadth and narrowness. For example, if bodhi is taken as the gate, the nature of bodhi encompasses nirvāṇa; if nirvāṇa is taken as the gate, then nirvāṇa and prajñā encompass bodhi.
Regarding the Commentary's statement "the former's 'unhinderedness' opens here into 'liberation'": this is the third section; whereas the former had only one, this completely possesses unhindered liberation.
Regarding the Commentary's statement from "voice is eloquence" downward: this is the third, "neither opening nor combining"; each has one phrase before and after. A diagram is further established for this:
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Linked texts (1)
- 大方廣佛華嚴經隨疏演義鈔 — Classical Chinese