大方廣佛華嚴經隨疏演義鈔 90

English (machine translation) 90

Language: English

90.1

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

(Entering Fascicle 79 of the Sūtra) Regarding the Commentary's statement, 'However, these six are all contained within compassion and wisdom': this is because the pavilion represents compassion and wisdom.
Regarding the Commentary's statement, 'The six: the city of the Gandharvas relying on empty space simile': among the ten similes, the first six have applications, while the seventh, eighth, and ninth do not. In the tenth, on illusions, there is an all-inclusive simultaneous application, applied in reverse order from the end. First, through the majestic spiritual power of the Bodhisattva Maitreya, it is applied to the master of illusion. Second, through the inconceivable power of illusory wisdom, it is applied to the great ocean; the meaning of the ocean seal is precisely the ocean of wisdom. Third, being able to know all phenomena with illusory wisdom is applied to the yakṣa and humans not seeing each other, because they are like an illusion. Fourth, attaining the sovereign power of all bodhisattvas is applied to the Gandharva city relying on empty space without obstruction, manifesting sovereignty. Because they follow illusion, they all carry the word 'illusion'. Because there is a twofold meaning, there are the distinct differences of the ten similes. Were it not for this explanation, one would think the sūtra text is redundant and unnecessary.
Regarding the Commentary's statement, 'Having attained the essential purport previously', and so on: previously it took samādhi as the gate, whereas here it takes function as the gate; movement and quiescence are non-dual, truly entering the dharmadhātu.
Regarding the Commentary's statement, 'Arising from conditions through the wisdom of phenomena': in the Commentary, taking the initial wisdom of phenomena as conditions explains the sūtra text from 'Such self-nature' onward, clarifying that self-nature as illusory is the manifested characteristic; thereafter, 'all unaccomplished' is used to conclude that self-nature is like an illusion, a dream, and so forth. The first pair is in terms of the other-dependent nature, which is the meaning of the Madhyamaka treatises: arising from conditions, it is therefore without self-nature; being without self-nature, it therefore accords with conditions. The pair from 'By not abiding by its own self-nature' onward is differentiated in terms of the true nature, which is the Dharma-nature school's meaning of tathatā being unchanging yet according with conditions. Above, explaining 'all unaccomplished' clarified that both nature and characteristics are quiescent; now, saying 'it is also inherently complete in the nature' means that the nature's virtues, numerous as the sands of the Ganges, are originally complete, not newly accomplished now—hence it is said to be 'unaccomplished'.

90.3

Regarding the Commentary's statement, 'The adornment storehouse has two meanings': the former meaning concerns principle interfusing with phenomena, which is already the non-obstruction of phenomenon and phenomenon; the latter further clarifies the mutual interfusion of mind and objects. The passage from 'Therefore, this gate' onward continues the former primary gate to explain the retinue.
Regarding the Commentary's statement, 'If it definitely had a place from which it came beforehand' onward: the above explained in terms of direct progression; below this, it is explained in reverse, reconciling the gate of prior existence and prior non-existence into the middle way. From 'Since it is separated from' onward, it concludes the explanation of the sūtra text.

90.4

Regarding the Commentary's statement, 'These three are precisely the dharmakāya, saṃbhogakāya, and nirmāṇakāya' onward: concluding the above meanings, there are four levels in all. Now, the previous three levels are each fully present in the three sections of the Commentary. For instance, initially saying 'First, in terms of essence' is the first meaning; second, 'the real dharmakāya' is the second meaning; third, 'coming is non-coming' is the third meaning, which is in terms of principle. The subsequent two sections correspond to the three in the same way. The fourth, stating 'Moreover, the first is solely principle', is because it encompasses the meaning. The statement 'The middle one possesses both phenomena and principle' means that from great compassion, great benevolence, and so on, it is in terms of phenomena; from unmoving, without taking or discarding, it is in terms of principle, because practice combines both phenomena and principle.
Regarding the Commentary's mention of 'mālatī': explaining according to difficulty, it belongs to the transformative function.
Regarding the Commentary's statement, 'The rest may be inferred by contemplation': the Commentary only explains five phrases because they are difficult to see; since the other five are easy to understand, they are merely treated by analogy. Now, among these ten phrases: first is the cause of practice, second is the condition of practice, third is the characteristic of practice—these three have already been explained by the Commentary; fourth is supporting practice with vows, which should be said: 'If one generates great vows, wondrous practice will arise'; fifth is transforming others, meaning that if one has a compassionate mind, one practices the four means of embracing; sixth is contemplating principle, meaning that if one contemplates wondrous principle, prajñā is accomplished; seventh is according with phenomena and principle, meaning that if one roams in both phenomena and principle, it is called the Great Vehicle, namely, upāya and skillfulness; eighth is benefiting beings, hence the Commentary says, 'teaching and transforming sentient beings is precisely awakening others'; ninth is abiding in the fruition, meaning that when the provisional and the real flow together, one realizes anutpattikadharmakṣānti, which is the passage from 'because of having wisdom' onward; tenth is ascending in accord, meaning that completely cultivating the myriad practices accords with the family of the Buddhas of the three periods of time.
Regarding 'Moreover, the upper phrase also applies to that which is generated': this reverses it, taking the lower phrase as the practice that is able to generate. This means that seeking above and transforming below is called a bodhisattva, who then attains birth in the family of the bodhicitta, because the sūtra below takes the bodhicitta as the family. Thus, the first seven can admit of two interpretations, while the last three must rely on the previous explanation; hence the Commentary first clarifies the upper phrase as the generating practice, and only later reverses it by analogy.

90.5

Regarding the Commentary's statement, 'The one real wisdom, empty and congealed, is quiescent together with yin': these words originally derive from Chapter Five, 'The Way of Heaven', in the 'Outer Chapters' of the Zhuangzi, where it says: 'Therefore it is said: As for heavenly joy, his living is the operation of Heaven, and his dying is the transformation of things. In stillness, he shares virtue with yin; in motion, he shares waves with yang. Therefore, he who knows heavenly joy has no resentment from Heaven, no censure from humans, no entanglement with things, and no rebuke from ghosts. Therefore it is said: In his movement, he is Heaven; in his stillness, he is Earth. With one mind settled, he rules the world: his ghosts do not haunt, and his soul is not fatigued. With one mind settled, all things submit. This means extending emptiness and stillness to Heaven and Earth, and penetrating all things. This is called heavenly joy.' Now these words are borrowed to analogize the model of parents as yin and yang. Therefore, the Yijing says: 'First there are Heaven and Earth, and afterwards there are parents.' The Commentary first reveals that the real retribution and so forth pervade the dharmadhātu, which is also identical to the immeasurable three wheels in the 'Chapter on the Manifestation [of the Tathāgata]'.

90.6

Regarding the commentary's "A kūṭāgāra-settlement is here translated as multi-storied pavilions": this is one interpretation; others say "small cottages" or "multiple dwellings." Thus the earlier scripture itself translated it as "settlement of houses"; now the commentary merely adopts one interpretation. Regarding the commentary's "Like a lotus blossom having three meanings": the first gives rise to practice and understanding, the second accomplishes the fruit, and the third sees principle; all are due to hearing the teaching, so the four dharmas of teaching, principle, practice, and fruit are fully present. However, the commentary only explains the term "lotus blossom," whereas the scripture says, "in order to instruct and transform those sent by Śākyamuni Tathāgata." Now we must explain the causal conditions. According to the Sūtra on the Contemplation of Maitreya Bodhisattva's Ascent to the Tuṣita Heaven, spoken by the Buddha in the kingdom of Śrāvastī in response to Upāli's question, the Buddha answered: "Twelve years from now, on the fifteenth day of the second month, this person will ascend to be born in the Tuṣita Heaven. His lifespan there will be fifty-six hundred million years, and only then will he descend to be born in Jambudvīpa. After the Buddha's parinirvāṇa, if any of my disciples diligently cultivate all merits, keep the deportments without deficiency, sweep the stūpas and plaster the grounds, make offerings with various famous incenses and wondrous flowers, practice all samādhis, deeply enter correct absorption, and read and recite the scriptures—such persons should wholeheartedly, even though they have not severed their fetters, be as if having attained the six superknowledges; they should tie their mindfulness, remembering the Buddha's form and image and reciting Maitreya's name. If such people take the eight precepts for even a single thought-moment, cultivate pure deeds, and give rise to vast vows, then after their lives end, as quickly as a strong person bends and extends his arm, they will immediately attain rebirth in the Tuṣita Heaven, sitting cross-legged upon lotus blossoms, with hundreds of thousands of devaputras playing celestial music and holding celestial māndārava flowers and mahāmāndārava flowers to scatter over them, praising: 'Excellent, excellent!'" It also says: "If such sentient beings purify their deeds and practice the six dharmas, they will definitely and without doubt be born in the Tuṣita Heaven and meet Maitreya; they will also follow Maitreya down to Jambudvīpa to be the first to hear the Dharma, and in future ages meet all the Buddhas of the Bhadrakalpa." It also says: "Those who hear Maitreya's name, having heard it, rejoice, revere, and make prostrations, will immediately attain rebirth when their life ends, in the span of a finger-snap." It also says: "Good sons and good daughters! If you have violated the prohibitions and committed evil deeds, yet hear this Bodhisattva's name of great compassion and cast your five limbs to the ground in sincere repentance, those evil deeds will quickly become pure. If in future ages sentient beings hear this Bodhisattva's name of great compassion, erect his images, make offerings of incense, flowers, robes, silk canopies, and banners, make prostrations, and tie mindfulness [to him], then when their lives are about to end, Maitreya Bodhisattva will emit light from the white curl between his eyebrows—a sign of a great man—and, together with devaputras holding celestial māndārava flowers, come to welcome them. Such persons will instantly attain rebirth, meet Maitreya, bow their heads in reverence, and before they even raise their heads, they will hear the Dharma, attain non-retrogression in the unexcelled path, and in future ages meet as many Tathāgata Buddhas as the sands of the Ganges." Explanation: These are also those sent by Śākyamuni, because they practice Śākyamuni's teaching. As for the Sūtra on Maitreya's Descent to Be Born translated by Dharma Master Kumārajīva, it lacks "Thus have I heard" and directly states that Śāriputra of Great Wisdom questioned the Buddha, and the Buddha admonished him to listen and explained for him, saying: "Śāriputra! The waters of the four great oceans will gradually decrease by three thousand yojanas. At that time, the continent of Jambudvīpa will be ten thousand yojanas in length and eight thousand yojanas in breadth, flat as a mirror, covered all over with famous flowers and soft grass." The extensive descriptions of adornments and so forth have already been cited in the "Flower Treasury Chapter." Next it says: "In the city there is a great master of brahmins named Subrahma, and his wife is named Brahmavatī; Maitreya will take birth with them as his parents. His body will be purple-golden, possessing the thirty-two marks; his height will be a thousand cubits, his chest thirty fathoms broad, his face twelve cubits and four inches long; his flesh eye will be pure, seeing a thousand yojanas, and his constant light will shine outward in all directions for a hundred yojanas. King Śaṅkha will offer a seven-jeweled terrace; having received it, Maitreya will donate it to the brahmins. Seeing it demolished, Maitreya will cultivate the contemplation of impermanence, leave the household life, and study the path under the dragon-flower bodhi tree, whose trunk, branches, and leaves will be fifty leagues high. On the very day he leaves the household, he will attain anuttarasamyaksaṃbodhi, and countless people will generate the aspiration to leave the household and study the path. At that time, Maitreya will behold the great assembly and have this thought: 'These people have not come to my presence for the sake of the bliss of rebirth in heaven, nor for the sake of the bliss of the present life; they have come solely for the causes and conditions of attaining the constant bliss of nirvāṇa. These people have all planted good roots within the Buddha-Dharma; Śākyamuni Buddha sent and entrusted them to me, which is why they have now all come to my presence, and I now accept them. These people have come to my presence either by reading, reciting, analyzing, and determining the sūtras, vinaya, and abhidharma, or by cultivating all merits.'" It then extensively recounts giving, morality, patience, and diligence. It concludes: "'Excellent, Śākyamuni Buddha! Well have you instructed and transformed such hundreds of thousands of millions of billions of sentient beings, who have now come to my presence.' Maitreya will thus praise Śākyamuni Tathāgata three times, and then preach the Dharma, saying: 'Sentient beings, you were able to accomplish difficult deeds: in that evil age, among short-lived people of lust, anger, delusion, and confusion, you were able to uphold moral conduct and perform all merits; this is extremely rare. Excellent, Śākyamuni Buddha! With a mind of great compassion, he was able to speak truthful words among suffering sentient beings, indicating that I would come in the future to liberate you. Such a teacher is extremely difficult to encounter. With deep compassion he pitied the sentient beings of the evil age, rescuing them from suffering and distress so that they might attain peace and security. For your sake, Śākyamuni Buddha Tathāgata gave his head in charity, cut off his ears, nose, hands, feet, and limbs, and endured all suffering to benefit you.' Having extensively comforted them in this way, Maitreya will then preach the Dharma. The park of that dragon-flower tree is one hundred yojanas in length and breadth, filled with the great assembly. At the first assembly's teaching, ninety-six billion people will attain arhatship; at the second assembly's teaching, ninety-four billion; and at the third assembly, ninety-two billion." There are other versions of the sūtra that are largely the same with minor differences, which can be understood in spirit. This sūtra explicitly clarifies that they were sent by Śākyamuni.

90.7

Regarding "Fourth, the cognitive illumination is non-dual, characteristics are extinguished, and object and cognition are [unified], etc.": this means, first, object and cognition are non-dual; second, beginning and end are non-dual, which is also faith and wisdom being non-dual; third, defilement and purity are non-dual; fourth, wisdom and cessation are non-dual; fifth, principle and phenomena are non-dual. Because one realizes the meaning of the non-duality of principle and phenomena, defilement and purity both vanish, the nature of affliction and the nature of wisdom are of one equal nature, beginning and end are without differentiation, and subject and object are equally fused; nor do dualities arise, because of non-dual discrimination. The preceding scripture says: "The mind does not weigh dual dharmas, / But constantly realizes that dharmas are non-dual. / Whether dharmas are dual or non-dual, / Within them, one ultimately has no attachment." Only this is genuine non-duality.

90.8

Regarding the commentary's "Or in a single city encountering multiple spiritual friends": this is like the night deities who are mostly in the Buddha's assembly. Regarding "Or seeking a single spiritual friend passing through multiple cities": this is like passing through many cities over twelve years at Vimukti's place seeking the Samantamukha Sūtra, and so on. This meaning is superior to the former. Regarding the commentary's "The first one is general, and the remaining eight are specific": the general consists of instruction, guidance, benefit, and rejoicing. "Instruction" means showing the Dharma gate; "guidance" means exhorting them to cultivate; "benefit" means bringing about awakening and accomplishing benefit; "rejoicing" means according with their capacities to bring them joy. The specific lines in the scripture begin from "replete with immeasurable"; the commentary explains them according to their difficulties. First it presents the first line as distinct from the sixth; lines two, three, four, and five are not explained at all. Later it explains lines seven and eight, having two meanings: first, explaining them according to the line as belonging to the two persons; second, explaining them together, because Mañjuśrī is the one who can abide, and Samantabhadra's bodhimaṇḍa is the place that is abided in. Regarding "This also has the same meaning as indicating the subsequent friend": it is also because of establishing the bodhimaṇḍa of Samantabhadra's practices. There is no explicit indication in the text, hence it says "has the same meaning."

90.9

Regarding the commentary's "Successively encountering superior conditions, cultivating respectful service": the commentary text is divided into three parts: first, identifying the two chapters; second, discriminating from "However, these friends" onward; third, referring to the wider explanation elsewhere from "Furthermore, that which these friends attained" onward. Within the second part there are three divisions: first, explaining by directly contrasting the preceding and following; second, explaining in general across the various friends from "Furthermore, speaking comprehensively" onward; third, explaining in terms of profound and theoretical principles from "Furthermore, the preceding friends" onward.

90.10

The fifth major section reveals the vast characteristics of the cause. First, it explains the name. The phrase "Each and every cause accords with the dharmatā" explains the meaning of "vast," distinguishing it from the earlier "integrating virtues to form the cause," which had not yet stated that each and every one accords with the dharmadhātu. Furthermore, the earlier [discussion] was merely about the cause, whereas now it clarifies that the cause completely penetrates the ocean of the fruit. From "Mañjuśrī" onward, it distinguishes the differences with respect to the preceding. "Integrating characteristics to return to nature" refers to the non-obstruction of principle and phenomena. "Multiple layers of secrets" refers to the non-obstruction of phenomena and phenomena.

90.11

Regarding the commentary's "If based on the two sages" onward: afterwards, the three sages are compared to discriminate their subject and object. The commentary text is divided into three parts: from "First, based on" onward, it first explains the text; later, from "Through this, revealing the cause" onward, it comprehensively discriminates the meaning of the text.

90.12

Regarding the commentary's "Now, first, initially hearing the former person's teaching," etc.: the commentary text has three parts: first, generating thirst and yearning; second, clarifying the place of cultivation; third, directly cultivating contemplation. Within the second part there are three divisions: first, explaining in terms of representation; second, explaining in terms of phenomena; third, comprehensively explaining the meaning of the text from "However, this scripture" onward, which means: why does one return to the diamond ground to initiate contemplation? Within this there are two points: first, it extensively demonstrates the intent, stating that the Avataṃsaka is completely equipped with everything, and the ten assemblies should be likewise. There should be a tenth assembly that integrates the branch to return to the root as a repeated assembly. The "bodhimaṇḍa" refers to the seat of awakening, which is the arising of the fundamental assembly. The eight assemblies within it are called branch assemblies, meaning that the tenth assembly integrates the previous eight assemblies back into the initial assembly, because there is nothing that does not flow forth from this dharmadhātu, and nothing that does not return to this dharmadhātu. Later, regarding "For now, relying on the text": since it clarifies that there are not ten, it relies on the ninth [assembly] to clarify these three: first, the fundamental assembly; second, the branch assemblies; third, Samantabhadra himself serving as the assembly that integrates the branch to return to the root. There are two kinds of "fundamental": Jetavana is the root of this assembly, whereas returning now to the bodhimaṇḍa is the root of all assemblies.

90.13

Regarding the commentary's "First, seeing the auspicious signs, ten lines in five pairs, each based on the preceding pure land," etc.: though all ten lines are pure lands, the intent of their subsequent lines lies in sentient beings. For instance, the first pair says: "Seeing all buddha lands pure and all Tathāgatas attaining true awakening," which belongs to the pure land. The second says: "Seeing all buddha lands pure, free from all evil destinies"; being free from all evil destinies is the dwelling place. Sentient beings in the five pairs are all like this.

90.14

Regarding the commentary's remark, "Furthermore, the former is coarse and this is fine": Formerly, it merely said that one sees all Buddha-kṣetras, but now from each and every dust mote all worlds emerge; hence this is "fine." As for the statement, "The former is the essence and characteristics, while this is the operational function": formerly it merely spoke of seeing, whereas now they emerge from within dust motes. However, the emergence from pore-openings and so forth is elaborated in the Profound [Discourse]. Here it is briefly indicated again: Samantabhadra's journeying into the ten directions comprises, in brief, ten portals: First, entering worlds, because the conditioned arising of the dharmadhātu mutually identifies and interpenetrates. Second, entering the realm of sentient beings, because the realm of sentient beings and the realm of buddhas are not two in essence. Third, elucidating offerings, because each and every implement of offering accords with the real. Fourth, elucidating requesting the Dharma, because the wisdom that fathoms the dharmadhātu never fails to make requests, and the Buddhas never fail to rain down the Dharma. Fifth, gathering sentient beings with great wisdom, completely understanding that sentient beings are deluded and inverted yet having no [substantial] sentient beings, which does not impede conversion. Sixth, elucidating the manifestation of spiritual penetrations, because the dust-mote kṣetras of the ten directions interpenetrate in manifold layers, shaking and manifesting marks without cessation. Seventh, constant quiescent concentration, never once in a single thought-moment having any arising of movement. Eighth, extensively bringing forth, manifesting inexhaustible realms from pore to pore in thought-moment after thought-moment. Ninth, expounding the Dharma, constantly raining down the boundless rain of the Dharma in thought-moment after thought-moment, raining upon all things. Tenth, elucidating the comprehensive exposition, because adducing any one of the above nine points completely encompasses them all, having no before or after. To expound this extensively would be difficult to exhaust; the rest is fully set out in the text.

90.15

Regarding the commentary's remark, "Within it are the three realms": The Bodhisattva is also a sentient being and is also an [agent of] correct awakening. The remaining two can be known [from this].

90.16

Regarding the commentary's remark, "Because disappearing and appearing marks are like dharmatā": this means that disappearing is non-disappearing and appearing is non-appearing, for within true dharmatā there is no coming forth or disappearing. This is in terms of the unobstructedness of phenomenon and principle. The subsequent line states: "Because the characteristics of this and that mutually identify." This refers to the dharmadhātu of unobstructedness between phenomena and phenomena. Mutually identifying has three aspects: First, in terms of kṣetras, this kṣetra is identical to that kṣetra, because one kṣetra is identical to many kṣetras. Second, in terms of persons, this body is identical to that body, because one step is identical to many steps. Third, in terms of kalpas, because a single thought-moment is identical to immeasurable kalpas. Furthermore, this is because the characteristics of this and that are luminously complete, secret concealment and manifestation are accomplished simultaneously, the times and places of this and that mutually reside in one another, and the manifold layers of Indra's net are simultaneously and fully present, all being unmoving.

90.17

Regarding the commentary's remark, "Therefore the prose and verse passages alternate cause and effect": the prose passage reveals Samantabhadra's causes, while the verses reveal Sudhana's fruits; hence it says "alternate."

90.18

Regarding the commentary's remark, "However, it comprehensively praises Vairocana's ten bodies as complete with twenty-one kinds of extraordinary virtues": "comprehensively" has two tiers: First, proximate comprehension, comprehending the preceding dharmas and parables. Second, distant comprehension, comprehending and taking up the sūtra text of the two concluding verses on inexhaustible virtues at the end of this fascicle, precisely because these two verses also constitute the final inexhaustible virtues. As for these twenty-one virtues, throughout the sūtra their names and meanings are brought forth in several places, the text having implicit and explicit passages in order to manifest the Tathāgata's inexhaustible virtues; their general substance does not differ, and therefore they are brought forth again. They have already been distinguished at length in the chapter "Ascending to Tuṣita Heaven," and are now all briefly indicated. As for the first two verses being "the virtue of revolving entirely without obstruction regarding what is to be known": these two verses contain the general line "wondrous awakenings are all complete," for wondrous awakening is precisely the wisdom of wondrous awakening. Because Asaṅga's treatise below does not explain the general line, the commentary omits it and does not clarify it. If one wished to clarify it, the first verse would correspond to it. Now it merely reveals the specific, which corresponds to the first [virtue]. Following the above text, the twenty-one virtues all have three sections: First, adducing the sūtra name; as in this virtue, the sūtra has "the two courses are forever cut off." Second, Bodhisattva Asaṅga establishing the names of the virtues, which is what the present commentary calls "the virtue of revolving entirely without obstruction regarding what is to be known." Third, citing the two explanatory treatises to interpret the root treatise, which is the text in the present commentary beginning with "the Buddha's unobstructed wisdom." This is Asabhāva's intention, which is the virtue of wisdom. The sūtra verse states, "The Buddha's wisdom is vast and great"; the first two lines are the essence of the virtue. The third and subsequent verses are "revolving without obstruction regarding what is to be known." That is, he knows entirely regarding extremely distant times, places, and categories, and therefore lacks the two marks of knowing and not knowing. The fourth line: penetrating the conventional stems from realizing the real, and therefore one does not give rise to conceptual discrimination; this is also truly leaving behind cognitive obscurations. As for Śīlabhadra's explanation of the non-dual active manifestation, he says: "It means ordinary beings and the two vehicles actively manifest the two obscurations, while the World-Honoured One lacks them. Ordinary beings actively manifest saṃsāra and give rise to defilements. The two vehicles actively manifest nirvāṇa and abandon activities that benefit and gladden. Now, the former verse only penetrates the defilements of saṃsāra, while the latter verse only realizes the vast benefits and joys of nirvāṇa."

90.19

Regarding the commentary's remark, "Second, there is one verse": in terms of the sūtra, it is penetrating signless dharmas. In the commentary, it first cites Asaṅga's established name; subsequent to "meaning understanding tathatā" is Asabhāva's explanatory intention. "Hence there is no moving thought" is the commentary fitting it to the sūtra. However, Asabhāva designates this as non-abiding nirvāṇa: having entered tathatā himself, he does not abide in saṃsāra; and causing others to enter it as well, he does not abide in nirvāṇa. The three lines of the present sūtra mean not abiding in nirvāṇa, and the fourth line means not abiding in saṃsāra.

90.20

Regarding the commentary's remark, "Third, there are three verses" and so on: in terms of the sūtra, it is abiding in the Buddha's dwelling. In the commentary, it first establishes the name of the virtue according to Asaṅga; subsequent to "meaning abiding in the Buddha..." is Asabhāva's explanation. Asabhāva's transitional explanation states, "in order to wish to attain the superior non-abiding nirvāṇa"; hence clarifying it next constitutes the virtue of grace. This means that although the Buddha is pervasive throughout the holy, celestial, and brahma abodes yet empty, he resides with particular excellence in great compassion. By abiding in emptiness he does not abide in saṃsāra; by abiding in compassion he does not abide in nirvāṇa. At all times he observes those who are to be tamed; hence, in accordance with the desires of beings, what they see may differ.

90.21

Regarding the commentary's remark, "Fourth, there are fifteen verses" and so on: in terms of the sūtra, it is attaining the Buddha's equality. In the commentary, it is divided into four: First, establishing the name of the virtue according to Asaṅga. Next, from "meaning because of the Buddhas..." is that treatise's explanation of the Buddhas having equality in three matters, which are the "two identicals" cited in the commentary. Next, from "therefore the former sūtra states..." points to the sūtra, namely the beginning of the chapter "Transcending the World," because that passage fully provides the names of the twenty-one kinds of virtues. Next, from "likewise agreeing with the Mahāyānasaṃgraha..." cites other treatises for synthetic explanation. Concluding with "this explanation is already wondrous": masters of old did not know that this was the twenty-one virtues, nor did they know that this was the Buddha's equality; they merely said that the Tathāgata conceals and reveals according to capacity, suddenly listing the Buddhas without knowing why. Now, stating that it reveals the Buddha's equality, and therefore extensively listing the Buddhas as all mutually pervasive—how could this not be wondrous?

90.22

In the commentary, from 'Now further' onward, it directly takes up the equality of the Buddhas to reveal that in reality it is our Fundamental Teacher interpenetrating everywhere, an intention that further surpasses equality. Within this, the text contains eight points beforehand: first, summarizing the main purport; second, from 'As this text says' onward, citing the text of this sūtra to examine and establish the correct meaning; third, from 'If one claims it praises separately' onward, refuting an attempted counter-defense and exposing its erroneous interpretation; fourth, from 'How much more so the Lotus Treasury' onward, citing preceding scripture to establish that they belong to our Teacher; fifth, from 'The Lotus and the Aṅgulimāla' onward, citing other sūtras to establish the present meaning; sixth, from 'Hence know that Dharmākara' onward, refuting their cited objections to resolve [apparent conflicts with] other scriptures; seventh, from 'Deducing it by reason' onward, concluding and establishing the correct meaning, interrogating them in return so that they may see it; eighth, from 'Yet this passage' onward, discerning what it encompasses and reaffirming the original meaning. Within the second, there are three points: first, that the Buddha of the east is said to be here clarifies that Akṣobhya is precisely our Fundamental Teacher; second, that Amitābha fills the ten directions means he must also pervade here, identical with the original direction, which is precisely Śākyamuni; third, comprehensively taking the various perceptions to clarify that he is the Fundamental Teacher, while some perceive him differently as various Buddhas such as Akṣobhya and Amitābha. In the third, the refutation of counter-defenses, it is feared an opponent might defend: 'Now when it clarifies that Akṣobhya and Amitābha pervade and so forth, it is naturally praising Amitābha and Akṣobhya separately; how can one cite this as being our Fundamental Teacher Buddha?' Therefore, it now refutes this, saying: If that were so, Samantabhadra originally intended to praise our Fundamental Teacher Śākyamuni Tathāgata; now if he says the Buddhas of east and west pervade here, how would that amount to praising our Fundamental Teacher? In the fourth, citing the Lotus Treasury: the Sahā world is on the thirteenth tier within the central ocean-seed of worlds, surrounded by worlds numbering as many as the dust motes of thirteen Buddha realms. The realm of the Buddha of Immeasurable Life is said merely to be past a hundred thousand koṭis of Buddha lands to the west of here, which could not even fill the dust of a single aggregate, let alone the dust motes of a realm, and even less the dust motes of thirteen Buddha realms. Those thirteen tiers are entirely realms of transformation. How much more so the oceanic world of the Lotus Treasury, which contains world-seeds numbering as many as the subtle dust motes of ten ineffable Buddha realms; each seed contains worlds numbering as many as the subtle dust motes of ineffable Buddha realms, all adorned and purified by our Fundamental Teacher, and within them Vairocana Tathāgata travels as divided bodies of transformation. Sukhāvatī lies closely within the tenth tier; how could it not be our Fundamental Teacher Śākyamuni? Hence it says: 'How could it not be this Buddha?' In the fifth, citing other sūtras for confirmation: the divided bodies in the two sūtras have already been cited above. Since all those in the ten directions are the divided-body Buddhas of Śākyamuni, how could Amitābha, Akṣobhya, and the others nearby not be so? In the sixth, refuting their cited objections: this refers to opponents citing two sūtras. First, they cite the *Qingjing pingdeng jue jing* speaking of the bhikṣu Dharmākara. However, the seventeenth assembly of the *Mahāratnakūṭa*, the *Immeasurable Life Assembly*, calls him the bhikṣu Dharmākara. When the Buddha was expounding on Mount Gṛdhrakūṭa, Ānanda arose, questioned, and said to the Buddha: 'Venerable World-Honoured One, the faculties of your physical form are entirely pure; your majestic radiance is dazzling like a heap of molten gold, and like a mirror concentrating and shining with bright light. Never before from the past to the present have I seen such a thing; rejoicing to gaze upon it, I give rise to a rare mind. The World-Honoured One has now entered the great tranquil concentration, has completely perfected the conduct of Tathāgatas, is well able to establish the conduct of a great man, and contemplates the Buddhas of the present, past, and future. For what reason does the World-Honoured One abide in this thought?' The Buddha praised his holy knowledge and then expounded for him: 'In the distant past, passing boundless asaṃkhyeyas of countless great eons, there appeared a Buddha named Dīpaṃkara.' Prior to him, he further successively enumerated various Buddhas, finally mentioning the Buddha Lokanātha. Boundless countless eons before that, a Buddha appeared in the world named Lokeśvararāja. In that Buddha's Dharma, there was a bhikṣu named Dharmākara who made an extraordinary vow, went to the Tathāgata, and praised the Buddha with verses. After he had praised him, the Buddha expounded for him the complete adornments of twenty-one hundred million pure Buddha lands. That bhikṣu received them all, and having received them, spent five full eons contemplating and cultivating them, whereupon he made forty-eight vows before that Buddha. After making the vows, he cultivated over many eons, fulfilling his merits, up to attaining Buddhahood.' Later Ānanda asked: 'Has this bhikṣu Dharmākara attained Buddhahood in the past, in the future, or in the present?' The Buddha told Ānanda: 'Passing a hundred thousand koṭis of Buddha lands to the west of here, there is a world named Sukhāvatī. The bhikṣu Dharmākara attained Buddhahood there, named Amitāyus, and is currently expounding the Dharma.' Thereafter, he expounded at length the adornments of that land. Commentary explains: Since the Tathāgata expounded his past causes and present effects, how could one determine that he is identical to our Fundamental Teacher? Second, they cite the sixteen princes of the *Lotus Sūtra*, namely [the sons of] the third Buddha, Mahābhijñājñānābhibhū. The sūtra says: 'Those sixteen novices, disciples of that Buddha, have all now attained anuttarasamyaksaṃbodhi, and are currently expounding the Dharma in lands throughout the ten directions, having immeasurable hundreds of thousands of myriads of koṭis of bodhisattvas and śrāvakas as their retinues. Two novices became Buddhas in the east: one named Akṣobhya in the land of Abhirati, and the second named Merukūṭa. Two Buddhas in the southeast: one named Siṃhaghosa, the second named Siṃhadhvaja. Two Buddhas in the south: one named Ākāśapratiṣṭhita, the second named Nityaparinirvṛta. Two Buddhas in the southwest: one named Indradhvaja, the second named Brahmadhvaja. Two Buddhas in the west: one named Amitābha, the second named Sarvalokadhātupadravodvegapratyakṣatva. Two Buddhas in the northwest: one named Tamālapatracandanagandha, the second named Merudhvaja. Two Buddhas in the north: one named Meghasvara, the second named Meghasvararāja. The Buddha in the northeast is named Sarvajagad-bhayāstambhitatvapraheṇa. The sixteenth is myself, Śākyamuni Buddha, who attained anuttarasamyaksaṃbodhi in the Sahā world.' Commentary explains: Since the first Buddha is named Akṣobhya, the ninth prince is Amitābha, and the sixteenth is Śākyamuni, their original causes being different and their attainment of Buddhahood also distinct, how can one confound them and say that all are the Fundamental Teacher? Hence the commentary explains: 'All are upāya.' Again it may be asked: Does the *Lotus Sūtra* determine this as upāya? We shall now cite the *Lotus Sūtra* in return to answer it. The 'Duration of the Tathāgata's Lifespan' chapter of the *Lotus Sūtra* says: 'In the interval, I spoke of Dīpaṃkara Buddha and others, and also spoke of their entering nirvāṇa; all such things were distinguished by upāya.' Thus the word 'and others' already includes the sixteen princes. It should further be asked: Dīpaṃkara was only one asaṃkhyeya ago from now, so he may be considered an upāya. Lokeśvararāja and Mahābhijñājñānābhibhū, having already passed immeasurable, boundless, inconceivable asaṃkhyeya eons—how could they be upāya? Therefore, one should reply: Although Dīpaṃkara was long ago, compared to the 'Lifespan' chapter, the number of eons is not large. For when speaking of Mahābhijñā, it only grinds the element of earth of the trichiliocosm into ink, dropping a single dot after passing a thousand realms to the east, using this as a measure; that Buddha's parinirvāṇa only passed immeasurable hundreds of thousands of asaṃkhyeya eons beyond that number. How could it be comparable to the 'Lifespan' chapter's account of the remote attainment of Buddhahood? The sūtra says: 'Suppose there were five hundred myriad koṭis of nayutas of asaṃkhyeyas of trichiliocosms; if someone ground them to fine dust, and passing five hundred thousand myriad koṭis of nayutas of asaṃkhyeyas of lands to the east, only then dropped one speck of dust. Traveling east in this manner until all the dust was exhausted, whether a speck fell on these worlds or not, all were pulverized into dust, each speck counting as an eon. The time since I attained Buddhahood exceeds this by hundreds of thousands of myriads of koṭis of nayutas of asaṃkhyeyas of eons.' Commentary explains: Taking this analogy and comparing it to Mahābhijñā, the ink dots of the trichiliocosm cannot be compared. All since these eons has been upāya, so the phrase 'Dīpaṃkara and others' leaves nothing unincluded. Therefore, the ancient said: 'The sixteen princes still conceal the beginning of his attainment of the Way.' These words are exceedingly apt. Thus one knows that Amitābha, Akṣobhya Buddha, and the rest are all events after our Fundamental Teacher's attainment of Buddhahood; the meaning is beyond doubt. Lokeśvararāja Buddha passed through many eons, but these were only explained through numerals; how could that compare to pulverized dust taken as eons?

90.23

In the commentary, from 'Deducing it by reason' onward, the seventh part concludes and establishes the correct meaning: the Buddhas of the ten directions are all suddenly manifested by our Fundamental Teacher through the oceanic reflection [samādhi]. Moreover, the divided bodies in the *Lotus Sūtra* possess many pure lands; why did the Tathāgata not point to his own pure lands, but rather directed people to go separately to Amitābha or Abhirati? Reflecting on this, one knows that Buddhas such as Bhadraśrī and Amitābha are all the Fundamental Teacher. What is there to wonder at? As for 'Bhadraśrī', this refers to the Tathāgata of the Utpalagandharuci world, passing beyond a hundred myriads of asaṃkhyeya realms in the 'Lifespan' chapter. The verse in the sūtra says: 'Or they see the exquisite lotus realm, / Wherein abides Bhadraśrī Tathāgata.' If this were not praising the Fundamental Teacher, what purpose would there be in speaking of another Tathāgata in another realm? Furthermore, as in the Dhāraṇī Teaching, it also speaks of thirty-seven deities, all of which are manifested by the single Buddha Vairocana. That is to say, Vairocana Tathāgata internally realizes his self-enjoyment body, accomplishing the five cognitions, and from four cognitions issue the Tathāgatas of the four directions: from the great perfect mirror cognition issues Akṣobhya Tathāgata of the east; from the cognition of equality issues Ratnasaṃbhava Tathāgata of the south; from the sublime observing cognition issues Amitāyus Tathāgata of the west; from the cognition of accomplishing actions issues Amoghasiddhi Tathāgata of the north; and the pure dharmadhātu cognition is itself Vairocana Tathāgata. Regarding the thirty-seven: each of the Tathāgatas of the five directions has four great bodhisattvas to their left and right, which adds another twenty. The four great bodhisattvas of Vairocana Tathāgata of the center are: first, Vajrapāramitā Bodhisattva; second, Ratnapāramitā Bodhisattva; third, Dharmapāramitā Bodhisattva; fourth, Karmapāramitā Bodhisattva. The four bodhisattvas of Akṣobhya Tathāgata of the east are: Vajrasattva Bodhisattva, Vajrarāja Bodhisattva, Vajrarāga Bodhisattva, and Vajrasādhu Bodhisattva. The four bodhisattvas of Ratnasaṃbhava Tathāgata of the south are: Vajraratna, Vajratejas, Vajraketu, and Vajrahāsa. The four bodhisattvas of Amitāyus Tathāgata—also named Avalokiteśvararāja Tathāgata—of the west are: Vajradharma, Vajratīkṣṇa, Vajrahetu, and Vajrabhāṣa. The four bodhisattvas of Amoghasiddhi Tathāgata of the north are: Vajrakarma, Vajrarakṣa, Vajrayakṣa, and Vajrasaṃdhi. The above makes twenty-five in total. Together with the four means of attraction and eight offerings, there are thirty-seven. The four means of attraction are hook, lasso, chain, and bell. The eight offerings are incense, flower, lamp, unguent, play, garland, song, and dance. All have 'Vajra-' above and '-bodhisattva' below. These thirty-seven deities each have their seed syllables, all flowing forth from the Fundamental Teacher's cognitive functioning, which shares the same overarching import as the instantaneous manifestation through the oceanic reflection in the present sūtra. Question: If based on this meaning, does it not contradict the intention of equality? The intention of equality states: 'Saying "he is identical to me" is spoken relying on the intention of equality, not that he is identical to my physical body.' How can all be said to be the Fundamental Teacher? Answer: The statement about equality is merely one meaning. Consciousness-Only even explains: 'Among all sentient beings, some belong to multiple Buddhas, and multiple Buddhas jointly transform them as a single Buddha. If they belong to a single Buddha, the single Buddha can manifest as multiple bodies. Each and every Tathāgata of the ten directions is like this.' Here, it is precisely a single Buddha capable of acting as multiple bodies; only by praising in accordance with this does one truly praise the Fundamental Teacher.

90.24

In the commentary, from “However, this section” below, the eighth point is to distinguish its inclusion [of another virtue]. This includes the seventeenth virtue, and therefore when it comes to explaining the characteristics in the text below, they are few. The reason this virtue is included here is due to two intentions: First, for the sake of drawing a parallel, because the meaning is similar; not wishing to multiply words, it therefore manifests lands such as Abhirati and Sukhāvatī. Second, the seventeenth [virtue] establishes that this section is entirely our present Teacher, because the diverse lands are all manifested by our Teacher, the one Buddha. Failing to see this intention, how could one know the purport of the sūtra? Do not treat this lightly. In the commentary text there are three points; the first two speaking of identity accord with the virtue of equality among the virtues.

90.25

In the commentary, from “Fifth, ‘Or seeing Śākya’ ” below, in terms of the sūtra, this is reaching the unhindered state. In the commentary, it first cites Asaṅga to establish the name of the virtue; next, from “meaning at all times” below, it takes the treatise’s meaning to match the sūtra text. That treatise states in full: “It means having thoroughly practiced the holy path that counteracts all afflictions and cognitive obscurations, using the nature of omniscience and samādhi as the antidote.” Therefore, Asaṅga’s treatise designates it as “cultivation and purification.” Furthermore, having already reached the state of being forever free from all obscurations, the sūtra calls it “reaching the unhindered state.” The sūtra specifically mentions only the ten pāramitās, but the verse generally states, “Making offerings to all Buddhas and practicing the path,” thus leaving nothing unincluded; hence the commentary has the word “and so forth.”

90.26

In the commentary, “Since it says ‘already having passed through many kalpas,’ it is not definitively newly attained” refers to the first half-verse of this section, where the sūtra says: “Or seeing Śākya attain the Buddha path, / having already passed through inconceivable kalpas.” The reason the commentary cites these words is to refute the mistaken interpretation of the Tiantai masters. Many of those scholars say: Although the Avataṃsaka is profound and wondrous, it is inferior to the Lotus Sūtra in two respects: first, it combines distinct teachings, and for that reason does not speak of śrāvakas attaining Buddhahood; second, it speaks of the Tathāgata newly attaining true enlightenment, and does not speak of our Teacher's lifespan being attained in the distant past. Therefore, the commentary points to this sūtra text as the place where this sūtra speaks of attainment in the distant past. If what comes after cannot encompass what went before, then the “Lifespan” [chapter] of the Lotus could not encompass traces such as “When I first sat at the site of enlightenment, contemplating for three seven-day periods.” According to that master, attainment in the distant past is the fundamental source (ben) and newly attaining is the trace (ji); in our present sūtra, the fundamental source is neither ancient nor present, and in terms of the trace gate, it can be present and can be distant. Master Daosheng also said: “Therefore, expressing speech of an ultimate long life, Gayā is it. If Gayā is it, it is no longer Gayā. Since Gayā is not it, is that Chang’an alone it? Since both long and short are not it, that whereby long and short exist is preserved.” This is truly a wondrous awakening! As for not speaking of śrāvakas attaining Buddhahood, this is said in terms of the non-common meaning; since they are not loathed and abandoned, when were they ever cast aside? Moreover, when one attains, all attain; there is not a single sentient being who does not possess the Buddha's wisdom. One must skillfully grasp the meaning and not interpret the sūtra haphazardly.

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大方廣佛華嚴經隨疏演義鈔 — Classical Chinese