大方廣佛華嚴經願行觀門骨目 2

English (machine translation) 2

Language: English

2.1

The Seventh Assembly: repeated in the Universal Light Hall; eleven chapters in thirteen fascicles.

Chapter 27: The Ten Concentrations (Fascicle 40. Because these ten kinds of concentrations accord with principle, each and every one arises from the inherent presence of principle. Therefore, whatever is entered constantly possesses [all], is constantly empty, constantly abides in dharmatā, and is functioning identical to essence, essence and function being non-dual; spoken in terms of the six identities, all can be cultivated and entered).

2.3

At that time, the World-Honoured One, having newly attained sambodhi in the araṇya-dharma bodhimaṇḍa in the country of Magadha, entered the samādhi of all buddhas of the instant-limit in the Universal Light Hall, constantly abiding in the single mark, namely, marklessness. He was together with bodhisattvas numbering as many as the dust-motes of ten buddha-realms, all of whom had entered the stage of consecration (abhiṣeka), were endowed with bodhisattva practices equal to the dharmadhātu, and the text further lists the names of one hundred bodhisattvas, and so forth. Bodhisattvas numbering as many as the dust-motes of ten buddha-realms all cultivated bodhisattva practices together with Vairocana Tathāgata. Next, Bodhisattva Samantacakṣus asked the Buddha: 'How many samādhis and liberations have Bodhisattva Samantabhadra and the assemblies of bodhisattvas abiding in all of Samantabhadra's practices and vows accomplished, such that they enter or arise from the great samādhis of the bodhisattvas?' The Buddha briefly praised Samantacakṣus and addressed him: 'Bodhisattva Samantabhadra is now present here, having already accomplished inconceivable, unconstrained supernatural power, and so forth. When bodhisattvas hear the name of Samantabhadra, they attain boundless samādhis and their minds are tranquil,' and so on. Samantacakṣus addressed the Buddha: 'Where is Bodhisattva Samantabhadra now?' The Buddha said: 'He is now in the bodhimaṇḍa, abiding near me, without having moved at all from the start.' Samantacakṣus and the bodhisattvas looked for him, but could not see his body or seat. The Buddha said: 'Bodhisattva Samantabhadra's abode is extremely profound and ineffable. Bodhisattva Samantabhadra has obtained boundless gates of wisdom, entered the lion's roar (siṃhavikrīḍita) concentration, obtained supreme unconstrained functioning, entered the unhindered limit, produced the ten powers of a buddha, taken the dharmadhātu-garbha as his body, and is capable of fully realizing the wisdom of the buddhas of the three periods of time in a single thought-moment; therefore you do not see him.' Hearing this, Samantacakṣus attained ten thousand asaṃkhyeyas of samādhis, and with the power of these samādhis wished to see him again, yet still could not behold him. The Buddha said: 'If anyone manages to see Bodhisattva Samantabhadra, serves him, hears his name, contemplates him, remembers him, gives rise to faith, diligently observes him, first directs themselves toward him, properly seeks him, and raises vows continuously without interruption, all will gain benefit and none will be in vain.' The Buddha said: 'You should pay homage even more, earnestly and devotedly, and contemplate the ten directions. Conceive Samantabhadra's body as appearing before you, pervading the dharmadhātu. With deep faith and understanding, feel revulsion and detachment from everything. Vow to share the identical practices and vows with Samantabhadra, enter the real Dharma, universally appear in the world, and know the faculties of sentient beings. If you can be like this, you will see Samantabhadra.' Samantacakṣus did as instructed, and Samantabhadra manifested for him, causing all the bodhisattvas to see him, seated on a lotus throne in this assembly; they also saw him coming from the ten directions and preaching the Dharma there. Having seen him, the bodhisattvas were as if seeing the buddhas of the ten directions. Through the spiritual power of the Buddha, and through the power of the bodhisattvas' faith and understanding and Samantabhadra's fundamental vow, boundless offerings naturally arose; light was emitted, illuminating ineffable worlds, causing ineffable bodhisattvas to enter Samantabhadra's practice, ineffable bodhisattvas to accomplish Samantabhadra's practice, and ineffable bodhisattvas to fully complete Samantabhadra's practices and vows and achieve bodhi (from before up to this point first concludes the attainment of the Way). Next, Samantacakṣus praised Bodhisattva Samantabhadra, and the Tathāgata endorsed it. The Buddha told Samantabhadra: 'Preach the ten samādhis for Samantacakṣus and the others.' Having listed the ten great samādhis, he said: 'If one accomplishes them, one is called a Buddha, Tathāgata, Leader of the Ten Powers, Omniscient One, and so forth' (extensively explaining inconceivable functions). At that time, Samantabhadra, receiving the Tathāgata's intention, observed Samantacakṣus and the others and expounded in detail: 'There are ten inexhaustible dharmas; abiding in this samādhi, one surpasses the worldly. Just as a monk abides in the contemplation of impurity, a bodhisattva is also like this: contemplating the dharmakāya, he sees all worlds universally entering his body, wherein he clearly sees all worlds and worldly dharmas as entirely without attachment; this is called the first, the Samādhi of Universal Light. As for the Samādhi of Wondrous Light, one can enter the great trichiliocosm, and in each and every dust-mote world of the trichiliocosm manifest bodies numbering as many as the dust-motes of the trichiliocosm; each and every body emits rays of light numbering as many as the dust-motes of the trichiliocosm; each and every ray of light manifests colours numbering as many as the dust-motes of the trichiliocosm; each and every colour illuminates worlds numbering as many as the dust-motes of the trichiliocosm; and each and every world tames sentient beings numbering as many as the dust-motes of the trichiliocosm; although the seed of worlds are different and distinctions such as defiled and pure exist, they are unconfused. Just as the sunlight shines upon jewelled mountains, its shadows each mutually enter one another in succession. A bodhisattva abiding in this samādhi does not destroy worlds, does not abide inside or outside, is without discrimination, and yet can cause long and short marks in the various worlds to enter one another, the events within the various worlds being vividly visible.'

2.4

Chapter on the Ten Concentrations (Fascicle 41)

2.5

"Regarding the third, the supernatural samādhi of going everywhere to all lands: one enters this samādhi in dust-realms of the ten directions for varying lengths of time, from a single kṣaṇa up to inexpressible kalpas, without giving rise to discrimination regarding whether it is a phenomenon or a timely phenomenon. Regarding the fourth, the samādhi of the practice of a pure, deep mind: one knows that the number of the Buddha's bodies equals that of sentient beings, and pays reverence, honours, respects, and bows with the head, casting one's whole body on the ground, inquiring about the Dharma and praising it before all buddhas; one completely comprehends all this in a single thought-moment without discriminating either. Whether they abide in the world or enter nirvāṇa, arising from samādhi one retains and remembers it without forgetting. Regarding the fifth, the samādhi of the treasury of adornment knowing the past: one is able to know all kalpas, all lands, what all buddhas preach, what all dharmas preach, the joy in their minds, the taming of their faculties, the buddhas' lifespans, and their successive sequence without loss; within this samādhi, one can enter a hundred kalpas up to inexpressible kalpas. Regarding the sixth, the samādhi of the treasury of the radiance of wisdom: one can know all future phenomena, knowing all kalpas in a single thought-moment. Regarding the seventh, the samādhi of thoroughly knowing the adornments of buddhas in all worlds: one can sequentially and universally enter worlds of the ten directions, see the assemblies of the supernatural powers of the buddhas' appearance in the world—assemblies ranging in size from being equal to the four continents up to filling inexpressibly many buddha-lands' dust-mote numbers of buddha-lands—and also see one's own body preaching the Dharma there and performing all buddha-works; one also sees that the buddhas' bodies are distinct, their colours and measurements each different, obtaining the ten kinds of swiftness, the ten kinds of Dharma-seals, and so forth."

2.6

"Chapter on the Ten Samādhis" (Fascicle 42)

2.7

"Regarding the eighth, the samādhi of the distinct bodies of all sentient beings: one can be unattached to anything, can mutually arise from and enter all bodies, arise from and enter bodies of all destinies, arise from and enter the bodies of sentient beings from one [set of] four continents up to inexpressibly inexpressible buddha-land dust-motes, mutually arise from and enter a single body or many bodies, manifest various lights, and so forth. Regarding the ninth, the samādhi of sovereign mastery over the dharmadhātu: entering this samādhi in each and every hairpore, one can know everything."

2.8

(Fascicle 43) "Regarding the tenth, the samādhi of the unhindered wheel: everything is unhindered." Samantacakṣus addressed Samantabhadra: "Attaining such teachings, being equal to the Tathāgata, why are they not called 'Buddha'? Why are they not called 'ten powers', 'all-knowledge', and so forth? Why do they cultivate Samantabhadra's practices and vows without resting? Why can they not exhaust the dharmadhātu and relinquish the bodhisattva path?" Samantabhadra told him: "This bodhisattva is indeed called 'Buddha'. Cultivating bodhisattva practice in the presence of the Tathāgata without resting, they are called 'bodhisattva'. Having completely entered all the powers of the Tathāgata, they are called 'ten powers'. Progressively increasing in excellence through contemplating, they are called 'bodhisattva'. Although they have verified Samantacakṣus, their realm of experience increases, so they are called 'bodhisattva'. They attain sambodhi in all buddha-lands, or attain sambodhi in a single thought-moment, or attain sambodhi in an instant, a short period, a day, half a month, a month, or up to inexpressible kalpas."

2.9

"Chapter on the Ten Supernatural Knowledges", Twenty-eight (Fascicle 44. Samādhi is established from the essence, and supernatural knowledge is generated from the function; that essence and function are non-dual can be understood by analogy with what came before. Therefore, only when principle exists can there be practical function; practical function stems from principle, so within the six identities it is called 'supernatural knowledge endowed in principle'.)

2.10

Samantabhadra said: "First is the supernatural knowledge of others' minds, knowing the minds of the six destinies, the minds of the three vehicles, the minds of the eight classes [of beings], the minds in difficult conditions, and so forth across the nine realms within inexpressible buddha-land dust-mote realms. Second is the supernatural knowledge of the divine eye: with the unhindered, pure knowledge of the divine eye, seeing sentient beings dying here and being born there, good and evil destinies, and signs of guilt and merit within inexpressibly inexpressible buddha-land dust-mote realms, and seeing even the eight classes [of beings] without error. Third is the supernatural knowledge of past lives: knowing sentient beings' places of birth, clans, causes and conditions of suffering and joy, categories, lands, bodily forms of rebirth into the destinies, karma, defilements, and mental thoughts over past inexpressibly inexpressible buddha-land dust-mote kalpas. One completely knows the names of the buddhas, their emergence, their assemblies, parents, attendants, disciples, cities, renunciations, attainments of the way, preachings of the Dharma, nirvāṇas, the teachings for taming sentient beings, and their abiding in stūpas and temples; one's own generation of the aspiration [for awakening] is also like this. Fourth is the supernatural knowledge of exhausted future kalpas: knowing the sentient beings and realms within inexpressibly inexpressible buddha-land dust-mote numbers of realms, completely knowing causes and effects, and good and evil karma, down to the names of the buddhas and so forth (as before). Fifth is the unhindered, pure divine ear: complete, vast, acute and penetrating, hearing all sounds in inexpressibly inexpressible worlds (as before). Sixth is the supernatural knowledge of abiding in essencelessness and actionlessness while going to all buddha-lands: wherever one hears anything—the names of buddhas, characteristics, and various lands in all worlds—one goes to them all without moving. Seventh is the supernatural knowledge of discerning the spoken sounds of all sentient beings: one can completely comprehend the various languages, noble and non-noble, of sentient beings in inexpressibly inexpressible buddha-land dust-mote numbers of realms. Eighth is the supernatural knowledge of countless physical bodies: entering into the dharmadhātu, one can manifest one's body in various forms—so-called boundless forms, immeasurable forms, pure forms, adorned forms, all-pervading forms, forms possessing all marks, with the text listing a hundred examples. Ninth is the supernatural knowledge of all phenomena: knowing that all phenomena have no name, no lineage, no coming, no going, are neither different nor non-different, and are inexpressible, yet by means of expedient methods one discerns and establishes them. Tenth is the supernatural knowledge of the samādhi of the cessation of all phenomena: entering the samādhi of the cessation of all phenomena in thought-moment after thought-moment, yet neither regressing from the bodhisattva path nor relinquishing bodhisattva activities. O sons of the Buddha! These ten supernatural knowledges cannot be conceived by any other bodhisattvas."

2.11

"Chapter on the Ten Patiences", Twenty-nine (The same fascicle. All these are different names for non-arising. Because they are based on phenomena and metaphors, on principle and function, ten names are established. In explaining the meaning beneath the names, they all follow the patience that is relied upon; the names are based on the causal stage and not the fruition, so because they attain the samādhi of the true cause, this title is established.)

2.12

Samantabhadra said: "Bodhisattvas have ten kinds of patience. Those who attain these patiences arrive at the unhindered stage of patience of all bodhisattvas, where all buddhadharmas are unhindered and inexhaustible. They are: the patience of sound, the patience of accord, the patience of the non-arising of dharmas, the patience of being like an illusion, the patience of being like a mirage, the patience of being like a dream, the patience of being like an echo, the patience of being like a shadow, the patience of being like a magical transformation, and the patience of being like space. As for the patience of sound: hearing the teachings of the buddhas, one is neither alarmed nor terrified, but deeply believes, understands, remembers, and cultivates them. As for the patience of accord: it refers to contemplating and observing all phenomena with equality and without opposition, abiding correctly and cultivating them. As for the patience of the non-arising of dharmas: one does not see the least phenomenon arising or ceasing. If there is no arising or ceasing, then there is no differentiation, no location, and it is tranquil, free from desire, actionless, wishless, non-abiding, without going and without coming. As for the patience of being like an illusion: having known that all phenomena are born from causes and conditions, one thoroughly realizes that the one and the many are mutually identical, and thoroughly realizes that all phenomena are equal in the dharmadhātu; just as a magician magically creates various things that are not existent yet appear to exist, one knows that the nature of causes and conditions has no motion or alteration. The five [patiences] below 'like a mirage' are largely identical in their doctrinal tenor. Abiding in these ten patiences, all dharmas are fully possessed."

2.13

"Chapter on the Asaṃkhyeya", Thirty (Fascicle 45. From the first bhūmi upwards, one enters what the buddhas know; its primary intent is to clarify number and non-number, which is called 'what the buddhas know'. Numbering what is non-number cannot be fathomed by those of lower ranks; because one directly realizes what is neither number nor non-number, it pervades all phenomena.)

2.14

At that time, the Bodhisattva Mind King addressed the Buddha: "What is meant by the asaṃkhyeyas, the immeasurables, up to the inexpressibly inexpressibles that the Buddha previously spoke of?" The Buddha said: "Wishing to enable all the world to enter into what the buddhas know, you ask about this meaning. One hundred lakṣas make one koṭi; a koṭi of koṭis makes one ayuta; an ayuta of ayutas makes one nayuta, up to inexpressibly inexpressible, spanning one hundred and twenty-four levels." The Buddha spoke verses for the Bodhisattva Mind King: / "The inexpressibly inexpressible / Fills all that is inexpressible; / Throughout inexpressible kalpas, / Speaking of the inexpressible cannot be exhausted. / If inexpressible buddha-lands / Are all crushed into dust-motes, / The lands within a single dust-mote are inexpressible; / As with one, all are likewise. / If these inexpressible buddha-lands / Are crushed into dust-motes in a single thought-moment, / And crushed into dust-motes in thought-moment after thought-moment likewise, / Always thus throughout inexpressible kalpas; / The lands within these dust-motes are inexpressible, / And speaking of these lands turned into dust-motes is even more difficult. / Using these dust-motes to count the kalpas, / The ten directions in a single dust-mote are inexpressible. / Praising a single Samantabhadra for that many kalpas, / None could exhaust the measure of his merit. / On the tip of a single minute hair, / There are inexpressible Samantabhadras. / All hair-tips are likewise, / And so forth throughout the dharmadhātu. / The lands existing on the tip of a single hair / Are immeasurable and inexpressible in number; / On all hair-tips throughout the extent of space, / The lands in each and every location are all likewise. / Lands, buddha-names, buddha-bodies, buddha-colours, / Radiances, flowers within the radiance, leaves within the flowers, / Colours within the leaves, leaves within the colours, / Radiances within the leaves, colours within the radiances, / Radiances within the colours, moons within the radiances, / Radiances within the moons, suns within the radiances, / Colours within the suns, radiances within the suns, / Seats within the radiances, adornments within the seats, / Implements within the adornments, radiances within the implements, / Colours within the radiances, pure radiances within the radiances, / Marvellous radiances within the radiances; these radiances again manifest various radiances, / Marvellous jewels within the radiances like Mount Sumeru; / Within each and every radiance, jewels again manifest. / The jewels manifest many lands; one land turned into dust-motes, / The colours and characteristics of a single dust-mote—each and every one is said to be inexpressible." / Furthermore, in terms of preaching the benefit of sentient beings and so forth, there are more than three hundred levels of the inexpressible. Finally it says: / "Such three periods of time are boundless; / Bodhisattvas see them all clearly."

2.15

"Chapter on the Lifespan", Thirty-one (The same fascicle. Because of directly realizing what is neither measured nor immeasurable, one attains the capacity to measure and the capacity to be immeasurable. Here, for now, it approaches from the side of the trace measures; therefore, it takes various measures as its title.)

2.16

At that time, the Bodhisattva Mind King addressed all the bodhisattvas: "One kalpa in Sahā is one day and one night in Sukhāvatī. With Kaṣāyadhvaja and so forth, there are another nine levels; thus kalpas make one day and one night." Finally it says: "…up to passing beyond one million asaṃkhyeya realms, one kalpa in the final world is one day and one night in the Bhadravijaya buddha-land of the realm Padmavijayā. Great bodhisattvas of the same practice, such as Samantabhadra, fill it entirely (this speaks throughout of buddha-lands; at the end it says that they have already attained buddhahood)."

2.17

"Chapter on the Abodes of Bodhisattvas", Thirty-two (The same fascicle. All these are places where the dharmakāya manifests traces, or where ancient buddhas manifest as causal persons, so that people of the latter age may direct their minds to something, observe the traces, yearn for the root, and generate the resolve to cultivate practice.)

2.18

At that time the bodhisattva Heart King addressed the bodhisattvas: "In the eastern direction there is a place named Ṛṣi Mountain, where from the past up to the present an assembly of bodhisattvas has dwelt and stopped; there is presently a bodhisattva named Vajra Excellence, together with his retinue of three hundred people, who constantly preaches the Dharma therein. In the south on Peak of Excellence Mountain, there is the bodhisattva Dharmamati together with five hundred people. In the west on Vajra Flame Mountain, there is the bodhisattva named Vigorous and Fearless Practice, together with three hundred people. In the north on Fragrance Accumulation Mountain, there is the bodhisattva named Fragrant Elephant, together with three thousand people. In the northeast on Clear and Cool Mountain, there is the bodhisattva named Mañjuśrī, together with ten thousand people. In the ocean there is Vajra Mountain, where there is the bodhisattva named Dharmodgata, together with one thousand two hundred people. In the southeast on Caitya Mountain, there is the bodhisattva named Heavenly Crown, together with one thousand people. In the southwest on Bright Light Mountain, there is the bodhisattva named Bhadraśrī, together with three thousand people. In the northwest on Fragrant Wind Mountain, there is the bodhisattva named Fragrant Light, together with five thousand people (detailed as in the opening text). In the great ocean there is Adornment Cave, where from the past bodhisattvas have dwelt. South of Vaiśālī there is a dwelling place named Well-Established Root. In the city of Mathurā there is Full Cave. In the city of Kucinagara the dwelling place is named Pure Dharma Throne, and in Pāragā city there is Mucilinda Cave. In the country of Marandha the dwelling place is named Unhindered, established by a dragon king. In the country of Satya the dwelling place is named Giving Rise to Compassion. In the country of Cīnasthāna there is Nārāyaṇa Cave. In the country of Kashgar there is Gośīrṣa Mountain. In the country of Kaśmīra the dwelling place is named Sequential Growth. In Joyful City there is the Venerable Cave. In the country of Āmramālī the dwelling place is named Seeing a Hundred Million Treasuries of Radiance. In the country of Gandhāra, it is named Śambhara Cave. Each and every one says that from the past the assemblies of bodhisattvas have dwelt and stopped therein (nine places mention persons, thirteen places do not specify persons)."

2.19

Chapter Thirty-Three: The Inconceivable Dharma of the Buddha (Fascicle 46. Previously the lands of the causal persons served as that which is relied upon; now the fruit-virtue dharmas are raised as that which is trusted. Reliance and that which relies are not two; how could body and land differ? Not two and yet two, so as to distinguish active and passive).

2.20

At that time the bodhisattvas in the great assembly thought: "How are the buddha-lands inconceivable? How are the buddhas' original vows, lineages, appearances, buddha-bodies, voices, sovereign wisdom, and unhindered vimokṣa inconceivable? (as in the opening line)." At that time the Tathāgata empowered the bodhisattva Utpalagarbha, causing him to fulfill Samantabhadra's great vows and to perceive all buddha-dharmas. He told the bodhisattva Utpalagarbha: "The buddhas, the World-Honoured Ones, have immeasurable dwelling places, namely constantly dwelling in the dwelling of mahākaruṇā, and so forth. Furthermore, there are ten kinds of pervading the dharmadhātu, namely that all buddhas have boundless bodies whose physical forms are pure, universally entering all realms of rebirth without defilement or attachment. They have unimpeded eyes that are able to see clearly all dharmas. They have unimpeded ears that are able to understand all sounds. They have boundless noses that can reach the other shore of the buddhas' sovereignty. They have broad and long tongues that emit wonderful sounds. They have bodies pervading the dharmadhātu that respond to the minds of sentient beings, causing them all to see them. Their minds abide in the unhindered vimokṣa of the equal dharmakāya, manifesting inexhaustible great supernatural power, with pure worlds according to what they delight in seeing, and bodhisattva practices and vows are fulfilled (as in the opening line). Buddhas also have ten kinds of wisdoms that arise in thought-moment after thought-moment. They also have ten kinds of not missing the proper time, namely attaining sambodhi, ripening conditions, predicting bodhisattvas, manifesting according to minds, and so forth. There are also ten peerless things, ten kinds of wisdoms, ten dharmas of universal entry, ten things difficult to believe, ten great merits, and ten perfections."

2.21

(Fascicle 47) "Ten buddha-actions, and further extending to more than twenty sets of ten, all of which are the wonderful virtues of the Tathāgata."

2.22

Chapter Thirty-Four: The Ocean of Marks of the Tathāgata's Ten Bodies (Fascicle 48. Previously the lands and dharmas relied upon were differentiated; now the physical marks manifested are clarified. Lands and dharmas are identical to the body; what distinction is there between active and passive? The body is identical to the Dharma; the marks are identical to the markless).

2.23

At that time Samantabhadra addressed the bodhisattvas: "I will now explain for you the ocean of marks of the Tathāgata. Sons of the Buddha! On the Tathāgata's crown there are thirty-two marks of a great person, each and every one pervading the ten directions; like this down to the tip of his left toe, the ninety-seventh, each and every one being said to pervade the dharmadhātu. Vairocana has such marks of a great person as numerous as the dust motes of ten Padmagarbha oceans of worlds, each and every one adorned with wonderful characteristics."

2.24

Chapter Thirty-Five: The Merits of the Radiance of the Tathāgata's Secondary Marks (Same fascicle. The coarse and fine retinues of the marks are none other than the dharmadhātu, hence this is so).

2.25

At that time the Buddha addressed the bodhisattva Ratnapāṇi, saying: "The Tathāgata has a secondary mark named Sovereign of Fullness. It emits a great radiance named Blazing, with seven million asaṃkhyeyas of radiances as its retinue. When I was in Tuṣita, I emitted a great radiance named King of the Light Banner. It illuminated realms as numerous as the dust motes of ten buddha-lands; the hells in those realms, encountering the light, had their suffering stilled, attained the ten kinds of pure six sense-faculties, and were all born in Tuṣita. In that heaven there is a drum named Extremely Delightful. After they were born in that heaven, this drum produced a voice: 'Because with a heedful mind you planted good roots in the presence of the Tathāgata, and in the past drew close to good friends who blocked the power of evil, you were born from there to here.' Next, the thousand-spoked wheel beneath the foot is named King of Universally Illuminating Radiance (also as before)."

2.26

Chapter Thirty-Six: Samantabhadra's Practices (Fascicle 49. The fulfillment of the fruit is due to practice; feeling the fruit displays the cause. All are due to calculating a self, and the practices that can remedy it arise. Although practices are numerous, they do not go beyond two kinds: differentiated and undifferentiated, with all mutually interpenetrating).

2.27

At that time Samantabhadra addressed the bodhisattvas: "As expounded just now, it is merely in accordance with the capacities of sentient beings, because sentient beings without wisdom calculate a self (broadly explaining the various hindrances)." Having clarified the various hindrances, next he clarified cultivating the ten dharmas, namely not abandoning sentient beings and so forth, thereby coming to possess the ten kinds of purity, namely purity of penetrating profound dharmas and so forth. Next they attain the ten kinds of vast wisdom, namely knowing the mental actions of all sentient beings and so forth. Next they attain the ten kinds of universal entry: hair-paths and all worlds, the bodies of all sentient beings and one body, ineffable kalpas and a single thought-moment, all buddha-dharmas and one dharma, ineffable places and one place, all sense-faculties and one sense-faculty, all sense-faculties and non-sense-faculties, all thoughts and one thought, all sounds and one sound, all three periods of time and one period of time, all mutually interpenetrating. Next are the ten kinds of supremely wonderful minds, and next they attain the ten kinds of skillful wisdoms, and so forth.

2.28

Chapter Thirty-Seven: The Appearance of the Tathāgata (Fascicle 50. Appearing in accord with principle, it therefore draws upon the power of vows).

2.29

At that time the World-Honoured One emitted from his white curl a light named The Appearance of the Tathāgata, with immeasurable hundreds of thousands of koṭis of nayutas of asaṃkhyeyas of radiances as its retinue. Its light illuminated throughout the ten directions to the exhaustion of space and the dharmadhātu, and having performed buddha-actions, entered the crown of the bodhisattva Tathāgatatvasamudgata-suvikrānta. This bodhisattva single-mindedly faced the Buddha and spoke verses in praise of the Buddha, emitting light from his mouth named Unhindered and Fearless that entered Samantabhadra's mouth; the bodhisattva's body and seat exceeded their original state by a hundred times. Next, Tathāgatatvasamudgata asked the intention behind the manifested marks, and Samantabhadra replied with verses, saying: "The dharmatā is without action and without change, / Just as empty space is originally pure; / The buddhas' pure nature is also like this, / Its original nature is non-nature, free from existence and non-existence. / The dharmatā does not reside in verbal discussion, / Free from speech and transcending speech, it is eternally quiescent; / The nature of the realms in the ten directions is also thus, / No phrases or words are able to distinguish it." Samantabhadra said: "One sees the Tathāgata's body in immeasurable places. Why is this? One should not see the Tathāgata's body in one dharma, one event, one body, one land, or one sentient being; one should see the Tathāgata's body pervading all. Just as empty space reaches everywhere, to all material and non-material places, neither reaching nor not reaching—why is this? Because empty space has no body—the Buddha's body is also like this, pervading all places, all sentient beings, all lands, and all dharmas, neither reaching nor not reaching. Because the body is without body, for the sake of sentient beings he manifests his body; this is called the first mark of the Buddha's body." Next, he broadly explained analogies, such as empty space, the sun-disc, and so forth. Furthermore, he said: "For example, the moon-disc has four wonders: first, it outshines the radiance of all stars and constellations; second, according to the seasons it manifests waning and waxing; third, it manifests reflections in many places; fourth, all who see it have it before their eyes. The Tathāgata is also like this: he outshines all śrāvakas and pratyekabuddhas; in accordance with what is appropriate he manifests his lifespan; in the bodhi-vessels of pure-minded sentient beings there is no reflection that does not appear; and sentient beings all say, 'He manifests only before me.'"

2.30

(Fascicle 51, same chapter) Samantabhadra expounded the ten kinds of marks of the Tathāgata's voice, and next expounded the ten kinds of marks of the Tathāgata's mind.

2.31

(Fascicle 52, same chapter) Samantabhadra said: "Just as the water of the great ocean all arises from the mental thoughts of the dragon king, the Tathāgata is also like this: the ocean of all-knowledge all arises from great vows. Furthermore, in the southern continent there are 2,500 rivers, in the western continent 5,000 rivers, in the eastern continent 7,500 rivers, and in the northern continent 10,000 rivers; is their water plentiful or not?" The reply was: "Extremely plentiful." Samantabhadra said: "There are further eighty billion great dragon kings, each sequentially having water doubling and redoubling that of the former, all flowing into the ocean. Furthermore, the water issuing from the palace of Prince Sāgara doubles again that of the former. The water welling up from the palace of the dragon king Sāgara into the ocean doubles again that of the former. Its water is deep azure lapis lazuli in colour, and its welling up has its seasons; therefore, the tide of the great ocean does not miss its proper time. The Tathāgata's ocean of wisdom surpasses even this. For example, just as the king of garuḍa birds flies in empty space, observes the palaces of the dragons within the ocean with pure eyes, and flaps its left and right wings to stir the ocean waters and make them part completely, knowing which male and female dragons have lifespans about to end and seizing them; the Tathāgata is also like this: knowing those sentient beings whose faculties are already mature, with the wings of calming and contemplation he stirs the ocean of saṃsāra and gathers them up." Down to where each and every point is broadly explained in the text, all stating: how to know the voice, mind, thought, consciousness, realm and practice, attainment of sambodhi, turning of the Dharma wheel, entry into parinirvāṇa, and the good roots planted through seeing, hearing, and drawing near to the Arhat Samyaksambuddha (as at first). Manifesting great supernatural powers in the realms of the ten directions, where in the ten directions buddhas of the same name as numerous as the dust motes of eighty billion buddha-lands each expound this Dharma together, and so forth, are all the power of Vairocana's original vows.

2.32

Eighth Assembly: Reconvening in the Universal Light Hall to expound one chapter in seven fascicles.

2.33

Chapter Thirty-Eight: Transcending the World (Fascicle 53. Worlds being diverse, miscellaneous practices are therefore differentiated).

2.34

At that time, the Tathāgata was in the Universal Light Hall at the bodhimaṇḍa, seated upon the lion throne, his wondrous awakening fully perfected (this being another term for his initial realization), the two practices forever ceased, and so forth. Together with bodhisattvas as numerous as the dust motes of ineffable hundreds of thousands of koṭis of nayutas of Buddha-kṣetras, all dwelling in their final lifetime, having arrived from other quarters, praising the Buddha's virtues. At that time, Samantabhadra entered the samādhi of the Buddha's floral adornment. Emerging from the samādhi, Bodhisattva Samantamati asked two hundred questions: What is the bodhisattva's reliance? What are wondrous notions? What are the practices of a kalyāṇamitra, vigorous exertion, and gaining peace of mind? What are the precepts? What is the maturation of sentient beings, entering realms, entering kalpas, and so forth? Samantabhadra answered them at length, all possessing profound significance. In answering wondrous notions, he said: "Regarding all practices, generate the thought that they are one's own practices, and let vows be likewise." In answering peace of mind, there are ten kinds; all take one's own practice to enable others to attain it, whereby the mind finds peace. In answering precepts, there are ten kinds of precepts, entirely for benefiting others, namely: the precept of not abandoning bodhicitta, the precept of staying far away from the stage of the two vehicles, the precept of contemplating and benefiting sentient beings, and so forth. There are ten kinds of knowing oneself to receive vyākaraṇa, namely: generating bodhicitta through superior understanding, never wearying of or abandoning bodhisattva practices, abiding in all kalpas to practice bodhisattva practices, cultivating all Buddha-dharmas, wholeheartedly having deep faith in all Buddhist teachings, cultivating all roots of goodness to bring them all to accomplishment, establishing all sentient beings in the Buddha's awakening, being harmoniously joined with kalyāṇamitras without duality, giving rise to the thought of the Tathāgata toward kalyāṇamitras, and constantly and diligently guarding the fundamental vow of bodhi (each phrase concludes with knowing oneself to receive vyākaraṇa). Ten kinds of entry into the bodhisattvas; ten kinds of entry into the Tathāgatas; ten kinds of entry into the practices of sentient beings; ten kinds of entry into worlds; ten kinds of entry into kalpas; up to ten kinds of Buddhas, namely: Buddhas realized through sambodhi, vows, karmic retribution, upholding, nirvāṇa, the dharmadhātu, mind, samādhi, fundamental nature, and adaptation to inclinations. The ten causes and conditions for generating bodhicitta all take sentient beings as foremost.

2.35

(Fascicle 54) There are ten kinds of parks and groves: saṃsāra is the bodhisattva's park and grove, because they never weary of or abandon it. Transforming beings without fatigue; abiding in kalpas to encompass practices; abiding in pure lands; subduing others in demon palaces; reflecting on dharmas and contemplating principle; continuing all Buddha-dharmas through practice after practice; turning the wheel of Dharma; and attaining the Way in a single thought-moment.

2.36

(Fascicle 55) There are ten kinds of generating the measureless, boundless, vast mind: contemplating the realms of all sentient beings in the presence of all Buddhas; contemplating all lands, all worlds, and all dharmadhātus; contemplating all dharmas as like empty space; the vast practices of all bodhisattvas; mindfully recalling all Buddhas of the three periods of time; contemplating the inconceivable retributions of karmic actions; adorning and purifying all Buddha-kṣetras; ubiquitously entering the great assemblies of all Buddhas; and contemplating the wondrous voices of all Tathāgatas (each phrase states generating the vast mind).

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○ (Fascicle 56) Bodhisattvas have ten kinds of unhindered function, namely: the unhindered function of sentient beings, lands, the dharmakāya, vows, knowledge of objects, supernatural penetration, supernatural power, and powers (as in the first phrase). Regarding the unhindered functions of the body, there are ten: the unhindered function of having the bodies of all sentient beings enter one's own body; one's own body entering the bodies of all sentient beings; all Buddha-bodies entering one Buddha-body; one Buddha-body entering all Buddha-bodies; all lands entering one's own body; with one body manifesting sentient beings of the three periods of time; with one body manifesting boundless bodies; entering samādhi and with one body manifesting bodies equal in number to sentient beings; attaining sambodhi and manifesting all sentient beings' bodies within the body of a single sentient being; manifesting the body of a single sentient being within the bodies of all sentient beings; all sentient beings manifesting the dharmakāya; and the dharmakāya manifesting the bodies of all sentient beings (as in the first phrase).

2.38

○ (Fascicle 57) Bodhisattvas have ten kinds of latent habituation: the latent habituation of bodhicitta, roots of goodness, transformation birth, seeing Buddhas, receiving birth, practices and vows, the perfections, reflection, equal dharmas, and distinct spheres. Ten kinds of eyes: the fleshly eye because it sees forms; the divine eye because it sees the minds of sentient beings; the wisdom eye because it sees the faculties of sentient beings; the Dharma eye because it sees the true aspect; the Buddha eye because it sees the Buddha's ten powers; the knowledge eye because it sees all dharmas; the light eye because it sees the light of Buddhas; the eye that departs from saṃsāra because it sees nirvāṇa; the unhindered eye because what it sees is unobstructed; and the omniscient eye because it sees the universal dharmadhātu. Ten kinds of ears: hearing praise without attachment; hearing slander without anger; hearing the two vehicles taught without seeking or clinging to them; hearing the bodhisattva path with joy and leaping exhilaration; hearing the suffering of the hells and giving rise to great compassion; hearing of humans and devas and knowing them to be impermanent; hearing praise of the Buddhas and perfecting one's preparation; hearing the six perfections and four means of embrace and resolving to cultivate them; hearing the sounds of the ten directions and penetrating their profound and wondrous meanings; and from the initial mind to the final mind constantly hearing the true Dharma without abandoning sentient beings. There are ten kinds of noses: smelling foulness without disgust; smelling fragrance without attachment; smelling fragrance and foulness with equanimity of mind; smelling what is neither fragrant nor foul and abiding in equanimity; smelling the dependent and primary retributions of sentient beings and knowing their karmic actions; smelling hidden treasures and discerning them all; smelling beings in the six destinies and knowing their transgressive conduct; smelling the practices of śrāvakas and abiding in omniscience; smelling bodhisattva practices and applying an equanimous mind; smelling the knowledge of Buddhas without abandoning bodhisattva practice. There are ten kinds of tongues: the tongue that explains the practices of all sentient beings; the tongue that explains inexhaustible Dharma gates; the tongue that praises the merits of all Buddhas; the tongue that expresses unhindered eloquence; the tongue that expounds the aids to the Way of the Great Vehicle; the tongue that covers the empty space of the ten directions; the tongue that universally illumines all lands; the tongue that universally brings sentient beings to awakening; the tongue that causes all Buddhas to rejoice; and the tongue that subdues Māras and non-Buddhists up to reaching nirvāṇa. There are ten kinds of bodies: the human body to transform humans; the non-human body to transform the three evil destinies; the deva body to transform the three realms; the body of a learner to manifest the stage of learning; the body of one beyond learning to manifest the stage of an arhat; the body of a pratyekabuddha to transform the pratyekabuddha stage; the bodhisattva body because it accomplishes the Great Vehicle; the Tathāgata body because it is consecrated with the water of knowledge; the mind-made body because it is skillfully produced; and the outflow-free dharmakāya because it manifests the bodies of all sentient beings by means of the effortless path. There are ten kinds of minds: the leading mind because it generates roots of goodness; the firmly abiding mind because of deep faith difficult to shake; the deeply penetrating mind because it accords with and understands the Buddha-dharma; the internally discerning mind because it knows the inclinations of sentient beings' minds; the undisturbed mind because it is unmixed with afflictions; the bright and pure mind because it is undefiled by adventitious defilements; the mind that contemplates sentient beings because it never loses a single thought-moment; the mind that skillfully examines what is done because it never gives rise to error in any situation; the mind that secretly guards the sense faculties because it is tamed without distraction; and the mind that skillfully enters samādhi because it enters the samādhis of the Buddhas. For walking, standing, sitting, and lying down, there are ten places each. There are ten kinds of lion roars, namely: proclaiming "I shall certainly become a Buddha," which is the great lion roar of bodhicitta. "I shall cause all untransformed sentient beings to cross over," and so on, four phrases, which are the great lion roar of great compassion. "I shall ensure the Triple Gem is not severed," which is the great lion roar of repaying the Buddha's kindness. "I shall adorn and purify all lands," which is the great lion roar of ultimate, firm vows. "I shall eliminate all evil destinies and difficult circumstances," which is the great lion roar of personally maintaining pure precepts. "I shall fulfill the three actions and major marks and embellishments of all Buddhas," which is the great lion roar of untiring merit. "I shall eradicate all heavenly Māras and demonic activities," which is the great lion roar of cultivating correct practice and severing all afflictions. "I shall eliminate self and what belongs to self and purify the three gates of emptiness," which is the great lion roar of the forbearance of the non-arising of dharmas. The bodhisattva in his final lifetime manifesting birth in a royal palace, renouncing the home, and attaining the Way is the great lion roar of practicing in accordance with what is taught.

2.39

(Fascicle 58) The six perfections each have ten aspects; their doctrinal characteristics are broad and sweeping, mostly belonging to the distinct category. The four immeasurables each have ten aspects likewise. There are ten kinds of seeking the Dharma: with a straightforward mind and vigor, single-mindedly severing others' confusion, benefiting oneself and others, entering wisdom, departing from saṃsāra, benefiting beings, severing others' doubts, and fulfilling the Buddha-dharma. Ten Māras, ten activities of Māra, ten ways of relinquishing the activities of Māra, and ten kinds of being sustained by Māra, namely: being sustained by Māra through a lazy mind; narrow and inferior aspirations; feeling contented with meager practice; accepting one and rejecting the rest; not generating great vows; delighting in quiescence to sever afflictions; forever severing saṃsāra; abandoning bodhisattva practice; not transforming sentient beings; and harboring doubts and slandering the true Dharma. Ten kinds of being sustained by the Buddha, namely: being sustained by the Buddha through initial generation of bodhicitta; not losing bodhicitta; becoming aware of Māra's deeds and being able to leave them; practicing in accordance with what one hears; knowing suffering without aversion; contemplating profound dharmas and attaining the fruition; teaching the small vehicle without realizing it personally; contemplating the unconditioned without remaining there; reaching non-arising while accepting birth; and realizing knowledge while initiating practice. When the bodhisattva abides in Tuṣita Heaven, there are ten kinds of deeds performed. When about to descend for birth from Tuṣita Heaven, he manifests ten kinds of events.

2.40

(Fascicle 59) The bodhisattva's manifesting dwelling in the womb has ten events: to accomplish sentient beings of small minds and inferior understanding, not wishing them to give rise to the notion that the bodhisattva is naturally transformed into birth; to mature parents, kin, and companions of roots of goodness from past lives, and so forth, he manifests birth, smiling, and walking seven steps. Manifesting dwelling in childhood, dwelling in the royal palace, renouncing the household life and practicing austerities, proceeding to the bodhi tree, sitting at the bodhimaṇḍa, subduing Māra and becoming a Buddha, turning the wheel of Dharma, and entering parinirvāṇa, each has ten events.

2.41

Ninth Assembly in Anāthapiṇḍada's Park: One Chapter Expounded in Twenty-One Fascicles

2.42

Chapter Thirty-Nine: Entering the Dharmadhātu (Fascicle 60. Although kalyāṇamitras are numerous, they do not go beyond the dharmadhātu. The dharmadhātu is non-dual, naturally differentiating. Differentiated kalyāṇamitras are the function of the dharmadhātu; undifferentiated kalyāṇamitras are the essence of the dharmadhātu.)

2.43

At that time, the World-Honoured One was in the city of Śrāvastī, in the Jeta Grove, Anāthapiṇḍada's park, in the great adorned upper pavilion, together with five hundred bodhisattvas, with Samantabhadra and Mañjuśrī as their leaders. One hundred and forty bodhisattvas and others were listed, all of whom had accomplished the practices and vows of Samantabhadra; having extensively praised their virtues, at that time the World-Honoured One, knowing the thoughts in the minds of the bodhisattvas, filled empty space with his body of great compassion and through the power of expedient means. After entering the Lion Sprinting Samādhi (siṃhavikrīḍita-samādhi), all worlds were universally adorned and purified. The great adorned pavilion suddenly became vast, without boundary, adorned with numerous jewels. Due to the Buddha's supernatural power, the Jeta Grove suddenly became vast, equal in measure to the buddha-lands numbered as the dust-motes of ineffable buddha-kṣetras, adorned with numerous jewels. Why is this? Because the Tathāgata possesses inconceivable, sovereign functions. Beyond the oceans of worlds numbered as the dust-motes of ineffable buddha-kṣetras in each of the ten directions, in each world there was a buddha and a bodhisattva, who came together with bodhisattvas as numerous as the dust-motes of oceans of worlds, each manifesting supernatural transformations. Due to the Buddha's power, at the location of a single buddha in the span of a single thought-moment they universally saw the ten directions without confusion, and in an instant were all able to go there; such bodhisattvas filled the Jeta Grove. At that time, Śāriputra and the other great voice-hearers (śrāvakas) were in the Jeta Grove, yet none of them saw the Tathāgata's supernatural power, the realm of the Tathāgata's majestic adornments, the sporting supernatural transformations, or the purified lands maintained by the awe-inspiring virtue of supremely wondrous practices; nor did they see the inconceivable realm of the bodhisattvas or the great assembly of bodhisattvas. This was because their roots of goodness were different: originally they had not cultivated the roots of goodness for seeing the Buddha; originally they had not praised the merits of the buddha-kṣetras of the worlds in the ten directions, the supernatural transformations of the buddhas, giving rise to bodhicitta within saṃsāra, causing others to abide in bodhicitta, or causing the Tathāgata's lineage to remain unbroken—all such various things originally were absent [in them]. For this reason, they were unable to see, hear, or contemplate [these things], because they had attained deliverance based on the Voice-Hearer Vehicle (śrāvakayāna). Just as on the banks of the Ganges River, countless hungry ghosts, oppressed by thirst, seek water but cannot obtain it, and though dwelling beside the river do not see the river, or if any do see it, they only see it dried up; the voice-hearers were also like this. For example, just as a person in a great assembly dreams of seeing the summit of Mount Sumeru with its various adornments and the devas enjoying pleasure, and also sees his own body being in the same place as those devas and the people of the assembly, yet those [others] do not see it because they are not dreaming; the voice-hearers were also like this. For example, just as the Snow Mountains are equipped with various medicines, which only an excellent physician can see, but not hunters or herders. For example, just as a monk in a great assembly enters the totality absorption (kṛtsna-samādhi), and the rest of the great assembly do not see it at all. Just as after a person is born, there are two deities who constantly follow them—one named 'Born Together' (Sahajāta) and the other named 'Same Name' (Samanāma)—where the deities constantly see the person, but the person does not see the deities. At that time, ten bodhisattvas, including the Bodhisattva Light of Vairocana's Vow, each spoke ten verses, all admonishing the voice-hearers and causing them to contemplate the Tathāgata and the bodhisattvas, all expounding the inconceivable matters and principles of the Tathāgata and the bodhisattvas. Only among the verses of the first bodhisattva is there a single verse reproaching the voice-hearers, saying: 'All pratyekabuddhas, / and those great voice-hearers, / are entirely unable to know / the realm of bodhisattva practice.' The meaning of these verses mostly clarifies the functions and so forth of the perfect cause and perfect effect.

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大方廣佛華嚴經願行觀門骨目 — Classical Chinese