首楞嚴義疏注經 8

English (machine translation) 8

Language: English

8.1

Compiled by the Śramaṇa Zixuan of Changshui

Second, turning back delusion and returning to reality by explaining the characteristics of the stages, in three parts: first, explaining the progressive cultivation. Previously, because avidyā stirred that calm mind, proceeding from subtle to coarse, the three marks and the two inversions were formed. Moreover, because the world combines and interacts, and the faculties and dusts oppose each other to form the nature of karma, twelve divisions arise, differentiating the classes of birth, wandering in the bitter sea like a bucket on a well-wheel, just like flowers in space chaotically arising and perishing in the pure, still luminosity. All of these are dust-toil and defilements that contaminate the true nature so that it cannot attain purity. Now, wishing to transform defilement into purity and turn the flow back to the origin, progressive cultivation is established as an antidote. Below, the analogy says: 'Just as in a clean vessel from which poisonous honey has been removed, one washes the vessel with hot water and various ashes and perfumes, and afterward stores amṛta.' Because of this progression, the stages are established. The text has two parts: first, concluding the preceding to introduce the subsequent, which has two parts: first, concluding the prior causes of inversion.

8.3

"Ānanda, within each and every class of such sentient beings, there are also twelve inversions, just as pressing one's eyes produces chaotic flowers, inverting the wondrous, perfect, truly pure, luminous mind to be fully endowed with such false, chaotic thoughts."

8.4

The deluded minds of sentient beings have been perfumed since beginningless time, their seeds of karma and suffering as numerous as the sands of the Ganges—how could they be merely twelve or eighty-four thousand? Therefore, each and every class further possesses twelve, which within the wondrous perfection are all wild, weary, false appearances of flowers.

8.5

Second, introducing the subsequent progressive methods.

8.6

"You now cultivate and realize the Buddha's samādhi; in regard to these fundamental causes of original chaotic thoughts, you must establish three progressive steps before they can be eliminated and extinguished, just as in a clean vessel from which poisonous honey has been removed, one washes the vessel with hot water and various ashes and perfumes, and afterward stores amṛta."

8.7

The true mind is like the vessel, the inversions are the poisonous honey, the hot water and so forth are morality, concentration, and wisdom, washing is cultivation, and the amṛta is the forbearance of non-arising dharmas. If there were originally no defilement, there would also be no cultivation and realization. Since there is cultivation and realization, it must be endowed with various causes; therefore these three kinds are all fundamental.

8.8

Second, directly explaining the cultivation, in two parts: first, asking and listing.

8.9

"What are called the three progressive steps? First, through cultivation, removing its auxiliary causes; second, through true cultivation, hollowing out its direct nature;"

8.10

Earlier he asked up to what gradual step one obtains the designation of cultivation; now this second one directly names it cultivation, hence it is called 'true cultivation.'

8.11

"Third, through advancement, going contrary to its present karma."

8.12

The five pungent roots are called auxiliary causes, because they can assist the karma of defilement. Lust, stealing, killing, and lying are called the direct nature, because they are the root of birth and death and the enemies of liberation. Faculties and dusts pairing together, flowing out and rushing about, are precisely the active function of the present karma of avidyā. Therefore one removes and discards them, hollows them out to empty them, and goes contrary to and turns against them. If the three practices gradually become prominent and the efficacy is gradually accomplished, the six functions will not operate, turning back the flow into complete oneness; wondrous, perfect, and impartial, body and mind will be joyful and serene, and this person will immediately obtain the forbearance of non-arising dharmas.

8.13

Second, explaining them separately, in three parts: first, removing its auxiliary causes, in two parts: first, generally pointing to food as an auxiliary cause.

8.14

"What are the auxiliary causes? Ānanda, the twelve classes of living beings in such worlds cannot sustain themselves; they abide relying on the four foods, namely: food by mouthfuls, food by contact, food by thought, and food by consciousness. Therefore the Buddha said that all sentient beings abide relying on food."

8.15

Regarding 'all abide relying on food': food nourishes and benefits the faculties and great elements, and the mind and mental factors can generate joy and happiness, maintaining and sustaining them in continuity; hence there are four kinds. 'Mouthfuls' means fragmentary portions; in the desire realm, when the three of fragrance, taste, and tangibility are being properly digested and transformed, there is the meaning of nourishing and benefiting, so it is called food. 'Food by contact' means the harmony of faculty, object, and consciousness can induce contact associated with the mental consciousness to arise; contacting the sensory realm before it, it can produce joy and happiness, nourishing and benefiting the faculties as well as the mind and mental factors. 'Food by thought' means that associated with the mental consciousness, thought and desire operate together, having a predominant hope for agreeable realms, which has the meaning of nourishing and benefiting. 'Food by consciousness' means the eighth consciousness, aided by the power of the conditions of the preceding three foods, causes this eighth substance to increase and excel, so that it can maintain the faculties and great elements, and serve as the nourishing cause for all dharmas. Having the meaning of sustaining and benefiting, it is called food, as in the chapter on the four foods.

8.16

Second, separately showing the faults of eating pungent roots, in three parts: first, exhorting to sever them.

8.17

"Ānanda, all sentient beings live because they eat what is sweet, and die because they eat what is poisonous. When these sentient beings seek samādhi, they should sever the five pungent roots of the world."

8.18

Whatever has the meaning of nourishing and benefiting is called sweet. Whatever is not properly digested and transformed and can destroy body and mind is called poisonous. The five pungent roots are garlic, scallions, leeks, wild chives, and asafetida. The nature of these five is hot, their vapor foul, and their flavor pungent; when cultivators eat them, they can kill the Dharma-body, just like eating poison, so they must be severed.

8.19

Second, showing the faults, in two parts: first, presently dwelling together with ghosts.

8.20

"When these five pungent roots are eaten cooked, they arouse lust; eaten raw, they increase anger. If people in such worlds who eat pungent roots can even proclaim the twelve divisions of the canon, the devas and immortals of the ten directions will detest their foul stench and all keep far away from them. Various hungry ghosts, taking advantage of their eating, will lick their lips; they will constantly dwell with ghosts. Their blessings and virtues will daily melt away, and they will long have no benefit."

8.21

Among the roots of birth and death, none surpasses lust and killing; these five can assist them, and furthermore add foul odors that attract various evils and pollute the pure path, so the meritorious heavenly assemblies abandon them without benefit, and they dwell together with ghosts. It only increases stupidity and delusion, losing the correct and true path; how could cultivators of samādhi not be prudent about it!

8.22

Second, in the end becoming Māra's subjects.

8.23

"When this person who eats pungent roots cultivates samādhi, bodhisattvas, devas, immortals, and the good spirits of the ten directions will not come to protect them. The king of demons of great power will obtain his opportunity, manifest as a Buddha body to come and speak the Dharma for them, disparaging the prohibitions and precepts, and praising lust, anger, and stupidity. At the end of life, they will naturally become the retinue of the demon king; when their enjoyment of demonic blessings is exhausted, they will fall into the Avīci Hell."

8.24

Foul, pungent, and stinking filth does not accord with the sage's mind, so they do not protect them. The demons do not uphold the precepts, but cultivate wrong concentration and worldly blessings, thereby inducing birth in the demon palaces. By the power of their concentration and blessings, they temporarily accord with retribution in the next life; their karma of violating the prohibitions will be experienced only later, hence it is said 'when their blessings are exhausted, they fall into hell.'

8.25

Third, concluding the practice.

8.26

"Ānanda, for one who cultivates bodhi to sever the five pungent roots forever is called the first progressive step of cultivating practice."

8.27

Second, hollowing out its direct nature, in two parts: first, exhorting to uphold the precepts, in two parts: first, directly exhorting restraint and upholding, in three parts: first, directly explaining.

8.28

"What is the direct nature? Ānanda, for such sentient beings to enter samādhi, they must first strictly uphold the pure precepts, sever lustful thoughts forever, not consume wine or meat, purify food with fire, and not eat anything with the breath of life."

8.29

Regarding 'direct nature': killing, stealing, and lust are by nature offenses, and are furthermore by nature the root of birth and death. However, drinking alcohol should properly be an auxiliary cause, but is now treated as a direct nature because its faults and evils are deeper than those of the pungent roots. Regarding 'purify food with fire': using the shallow to illustrate the profound, even fresh fruits must be purified food, how much more so wine, meat, lust, stealing, killing, and lying? In the Nirvāṇa [Sūtra], the precepts against protecting against censure are equal to the major offenses of nature; therefore one must guard against the subtle to avoid incurring great faults.

8.30

Second, revealing through the opposite.

8.31

"Ānanda, if this practitioner does not sever lust and killing, for them to escape the three realms is impossible."

8.32

How could a body of liberation endowed with all merits be obtained from lust, stealing, killing, and lying? It is certainly not so.

8.33

Third, concluding in accordance.

8.34

"One should view lustful desire as a poisonous snake, and as seeing an enemy bandit."

8.35

"Poisonous snakes and bitter enemies can kill the physical body, but they cannot harm the Dharma-body. Lust can harm the Dharma-body and the life of wisdom; a true practitioner must cut it off forever. The Nirvāṇa Sūtra states: 'The bodhisattva contemplates sexual craving as having nine kinds of faults and perils: first, like an outstanding debt; second, like a rākṣasī wife; third, like a poisonous snake on the stem of a wondrous flower; fourth, like unwholesome food contrary to one's constitution that one is forced to eat; fifth, like a courtesan; sixth, like a māluka plant; seventh, like proud flesh in an ulcer; eighth, like a violent gale; ninth, like a comet.' The subsequent text states: 'The tathāgatas of the ten directions describe the practice of lust unanimously as fire of desire; bodhisattvas regard desire as though avoiding a pit of fire.'"

8.36

"Second, teaching the sequence of practice."

8.37

"‘First, observe the Śrāvaka's four [rules of] defeat and eight [rules of] defeat, holding the body unmoved; afterwards, practice the Bodhisattva's pure moral discipline, holding the mind unarisen.’"

8.38

"The bhikṣu has four grave [precepts]; the bhikṣuṇī adds another four, namely contact, eight [factors of consensual touch], concealing, and following, hence they are called the eight defeats. In Sanskrit it is pārājika, translated here as defeat; it means that one who violates this is forever cast out beyond the boundaries of the Buddha's Dharma, just like a corpse is not retained by the great ocean, hence it is named 'defeat'. Concerning entering the Mahāyāna path yet first studying the Hīnayāna, the Daśacakra Sūtra states: 'If one does not first study the Hīnayāna and instead studies the Mahāyāna, there is no such possibility.' It further states: 'If one lacks the capacity to drink from a river or a pool, how could one swallow the great ocean? Therefore, all bodhisattvas first study the three vehicles; they merely do not attain ultimate realization in the small.'"

8.39

"Second, clarifying the benefits, in two parts: first, keeping far from multiple faults and entanglements."

8.40

"‘When the prohibitive precepts are accomplished, one will forever be free from the karma of mutual birth and mutual killing in the world. When theft and robbery are not practiced, there will be no mutual burden of indebtedness, nor will one repay past debts in the world.’"

8.41

"If the three conditions are severed, the three causes will not arise; therefore, in the world there will be no mutual retribution, all of which is due to the accomplishment of upholding the precepts."

8.42

"Second, obtaining multiple supernormal functions."

8.43

"‘This pure person cultivates samādhi; with the physical body given by parents, without needing the divine eye, they naturally perceive the worlds of the ten directions, see the Buddhas, hear the Dharma, personally receive the holy instructions, obtain great supernormal powers, roam the realms of the ten directions, purify their past lives, and encounter no perils or hardships. This is called the second progressive stage of cultivating practice.’"

8.44

"When upholding the precepts is pure, demonic events do not arise. Once the contemplative practice is accomplished, its function can be brought forth. Within the body born of parents, one obtains the semblance five supernormal knowledges. This is identical to the Lotus Sūtra's contemplative practice of upholding the sūtra wherein one obtains the purity of the six faculties in the present body. The text states: 'Although not yet having attained the divine eye, using merely the eyes born of parents, one thoroughly sees the three-thousandfold realms,' and so forth."

8.45

"Third, counteracting one's present karma, in three parts: first, reversing the flow to unite in oneness."

8.46

"‘What is present karma? Ānanda, such a pure person who upholds the prohibitive precepts has no greed or lust in their mind, and does not excessively drift or wander toward the external six dusts.’"

8.47

"This is the arising of the subsequent based on the preceding. Once the pure prohibitions are complete and the contemplative practice is accomplished, one already knows that the sphere of the six dusts is illusory, and in the end will never let oneself run astray following the flow, falsely grasping or clinging."

8.48

"‘Because there is no drifting or wandering, one revolves back to the origin and returns on one's own. Since the dusts are not conditioned, the faculties have no counterpart. Reversing the flow to unite in oneness, the six functions do not operate.’"

8.49

"This precisely counteracts present karma. No longer following the dusts, one returns again to the original nature. Within the original nature, there are originally no faculties or dusts; how could there be a counterpart? Faculties and objects do not arise, the six functions do not become active, and there is solely the one, perfectly complete, permanent, wondrously enlightened, bright substance. This is identical to Avalokiteśvara's perfect penetration: once arising and ceasing are extinguished, quiescent extinction becomes manifest. Therefore, the preceding verse states: 'When cessation and recovery are accomplished in one place, the six functions all fail to arise; the defilements of the dusts dissolve at that very thought, turning into perfect, bright, pure, and wondrous [nature].'"

8.50

"Second, obtaining forbearance of the non-arising."

8.51

"‘The lands of the ten directions are brilliantly pure, like a precious moon suspended inside lapis lazuli.’"

8.52

"This describes the realization of the true reality. The lands blend into the real and the perfectly bright substance becomes manifest, hence it is like a precious moon suspended inside lapis lazuli. 'Pure' signifies emptiness. Lapis lazuli and the precious moon represent the empty, the provisional, and the middle. Therefore, the Perfect Enlightenment Sūtra states: 'Because enlightenment is perfectly bright, it reveals the purity of the mind; because the mind is pure, even one world or multiple worlds are pure,' and so forth."

8.53

"‘Body and mind are joyful, wonderfully perfect and equal, obtaining great stability.’"

8.54

"Previously, the world was perfectly bright; here, body and mind are perfectly bright. Originally, due to delusion, body and mind, as well as the external mountains, rivers, space, and the great earth, were all things within the wondrous bright true mind. Now, having returned to the original source, body, mind, and world are wonderfully perfect and equal, without any further distinction, being of one single characteristic in the dharmadhātu. Initial realization of this sphere brings joy and stability; this is obtaining a portion of the peaceful and blissful place of nirvāṇa."

8.55

"‘The secret, perfect, pure, and wondrous [qualities] of all tathāgatas all appear within it,’"

8.56

"This refers to obtaining supreme virtues, which is the manifestation of the principle realized. 'Appear' means to become manifest. Principle, wisdom, and practice are termed the secret, the perfect, and the pure; these are the three virtues of nirvāṇa. Each single virtue is endowed with all dharmas, and the three and the one are unobstructed; therefore, they are termed 'wondrous'. These three kinds of dharmas are realized by all Buddhas, are the virtues of the fruit of Buddhahood, and encompass all the Buddhadharmas of the ten directions and the three times. Now, they are manifested in this single thought, penetrating without obstruction; hence it is said, 'all appear within it.'"

8.57

"‘and this person immediately attains the forbearance of non-arising dharmas.’"

8.58

"This concludes with the agent of realization. True thusness, the real mark, is called the non-arising dharma. The uncontaminated true wisdom is called forbearance. When obtaining this wisdom, one assents to and confirms the principle of the non-arising of dharmas, determinately without error; the mutual merging of object and wisdom is called the forbearance of non-arising. The first abode in the Avataṃsaka and the first bhūmi in other sūtras are the stages of attaining this forbearance. In the present sūtra, one already attains this forbearance at the third progressive stage, which differs remarkably from other explanations. Within this forbearance, according to what is realized, distinctions are established without difference, thus setting up the various stages; hence they are called the holy stages. Here, the first progressive stage correctly cultivates contemplative practice, the second progressive stage accomplishes contemplation and enters semblance, and the third progressive stage, having stated that one attains the forbearance of non-arising, is identical to the stages from the first abode up to equal enlightenment."

8.59

"Third, concluding and revealing the establishment of stages."

8.60

"‘Gradually cultivating from here, one establishes holy stages in accordance with the practices brought forth; this is called the third progressive stage of cultivating practice.’"

8.61

"From this third progressive stage onward, whatever practice one initiates, one assigns stage names in accordance with the practice and in attachment to its meaning, not departing from the aforementioned sphere, wisdom, and practice of secret, perfect, pure, and wondrous nature."

8.62

"Second, clarifying the distinctions among the bhūmis and stages. In discussing stages, they are all the realms personally realized by the Buddhas and bodhisattvas; the sequence of stages is established based on the order of severing and subduing [afflictions], the wondrous functions of bringing forth reality, and the shallowness or depth of effort. The Awakening of Faith speaks of 'semblance enlightenment, partial enlightenment, and ultimate enlightenment' to distinguish the stages before the bhūmis, upon the bhūmis, and the ultimate stage. The Avataṃsaka Sūtra and the Mahāprajñāpāramitopadeśa differentiate the shallowness and depth of effort based on entering the great ocean, differing only in slowness or speed and distinguishing sharp and dull faculties, just as traversing a long journey is not without its mileage. If the various Mahāyāna sūtras speak of the equal dharmadhātu wherein there are neither Buddhas nor sentient beings, then there are no stages to be established. As the Avataṃsaka Sūtra states: 'Sentient beings falsely discriminate that there are Buddhas and worlds; if one comprehends the true nature of dharmas, there are no Buddhas and no worlds.' The Laṅkāvatāra states: 'There is no Buddha nirvāṇa, nor is there a nirvāṇa Buddha, far removed from the enlightened and the object of enlightenment.' It also states: 'In quiescent thusness, what progressive stages are there?' The preceding text states: 'The wondrous nature is perfectly bright, free from all names and marks; originally there are no worlds or sentient beings.' Such passages cause one to contemplate the one true dharmadhātu as originally equal, with neither cultivation nor realization, neither delusion nor awakening; therefore, there are no stages to be established. This reveals the gate of the mind as tathatā. If one relies on the gate of the mind as arising and ceasing, there are delusion and awakening, and diverse distinctions of blazing cultivation and realization. Moreover, of the perfect and sudden Mahāyāna, none surpass such sūtras as the Avataṃsaka, Nirvāṇa, Benevolent King, Jewel Necklace, Pañcaviṃśati-sāhasrikā, and Lotus; although they clarify that the dharmadhātu is equal, without preaching or pointing out, the bodhisattva's practices and stages are continually manifest and distinct. Therefore, the Avataṃsaka states: 'For sentient beings of dull faculties and inferior capacity, stages are not spoken of.' The Benevolent King states: 'If someone claims that one can attain Buddhahood by bypassing these stages, that is spoken by Māra.' This differs from the non-Buddhists and celestial demons who each claim to have attained the unsurpassed path of awakening without speaking of stages. Now it is revealed that the Buddhadharma possesses inconceivable merits; only after cultivating over vast eons, with causes perfected and fruits fulfilled, is it called ultimate. Furthermore, the establishment of the number of stages varies across sūtras and treatises: the Benevolent King has fifty-one stages, the Jewel Necklace fifty-two stages, the Avataṃsaka forty-one stages, the Pañcaviṃśati forty-two stages, this sūtra fifty-seven stages, and the text below further mentions sixty holy stages. The holy teachings differ; whether expanding or condensing, each has its own intent. If one correlates the stages of the Tiantai Perfect Teaching with this sūtra, there are similarities and differences. In their similarity, both before the bhūmis are stages of realization; in their difference, this stage of dry wisdom is itself the third progressive stage, established according to its meaning within the forbearance of non-arising, unlike Tiantai where one realizes the forbearance of non-arising only upon entering the first abode."

8.63

"The text has nine parts: first, the stage of dry wisdom."

8.64

"‘Ānanda! In this good son, craving and desire have dried up,’"

8.65

"Holding the precepts purely and staying far from greed and lust, it is called initial dryness; this is the cutting off of the affliction obstacle. 'Dry' has two meanings: first, called dry because desire is exhausted; second, called dry because there is only wisdom. Here it is the first meaning: faculties and objects do not match, and by the power of samādhi one reverses the flow to unite in oneness, shattering the obstacle of the knowable."

8.66

"‘and the present remaining body does not continue to be reborn.’"

8.67

"This is the exhaustion of the obstacle of retribution. Because craving and desire are abolished, there are no moistening defilements; because faculties do not match objects, there is no karmic nature. Even if there are seeds of karmic suffering, without moistening they do not arise; exhausting this retributive body, it continues no further, which means being born in the Land of True Retribution. This is the demise of delusion, karma, and suffering, with no principle of moistening birth, which is the meaning of 'dry'."

8.68

"‘Holding the mind empty and bright, it is purely wisdom; the nature of wisdom is bright, perfect, and illumines the worlds of the ten directions.’"

8.69

"Precepts and samādhi being already complete, wisdom is brought forth from this; that is, the former three obstacles are transformed purely into wisdom. The brilliance of wisdom shines forth and illumines the worlds of the ten directions, which is the meaning of 'wisdom'."

8.70

"‘Being dry and possessing this wisdom, it is named the stage of dry wisdom.’"

8.71

"This concludes with the name. This means having solely this wisdom, hence the previous text said 'purely'. Since it states that 'holy stages are established in accordance with the practices brought forth', it receives this name based on desire drying up and reversing the flow to become purely wisdom, without yet being moistened by the water of the Dharma-flow of the ocean of fruition. This is explained according to the meaning within the forbearance of non-arising; it truly means that perfect interfusion does not obstruct the sequence of steps, and the rest below are modeled on this."

8.72

"Second, the stages of the ten faiths, in two parts: first, summarizing the preceding to give an overview."

8.73

"‘The habits of desire having initially dried up, not yet joining with the water of the Tathāgata's Dharma-flow,’"

8.74

"This summarizes the preceding meaning of dry wisdom. Desire and craving are newly dried up, and the fruit dharmas are not yet touched; this mind is used as the expedient means for faith. Mentioning 'Tathāgata' reveals that these are the fruit dharmas; what follows is a general explanation."

8.75

"‘one uses this mind to flow inward into the Middle, blossoming into perfect wondrousness.’"

8.76

"This sets forth the topic. Using the wisdom within this dry wisdom, one harmonizes with the principle of the Middle Way. Both principle and wisdom are in the Middle, hence called 'Middle of the Middle'. Furthermore, being free from all characteristics of the two extremes, it illumines both truths, both of which are nothing but reality. Moreover, this Middle wisdom progresses to higher stages in thought after thought, hence it is said 'flows inward into the Middle'. 'Flows into' reveals progressing effortlessly and spontaneously; by realizing the Middle Way, one naturally flows into the ocean of sarvajña (all-knowledge). This adds yet another degree of the function of wisdom and severance, hence it is said 'blossoming into perfect wondrousness'. This means increasing and clarifying contemplative wisdom in the mind of dry wisdom as an expedient means, thereby entering the ten faiths."

8.77

"‘From true, wondrous perfection, one repeatedly brings forth true wondrousness.’"

8.78

"This is the explanation. The upper line explains 'this mind flowing inward', and the lower line explains 'blossoming into perfect wondrousness'."

8.79

"Second, directly presenting the ten minds, in ten parts: first, the mind of faith."

8.80

"When wondrous faith permanently abides, all delusional thoughts are extinguished without remainder, and the Middle Way is purely real, this is called the Abode of Faith."

8.81

Realizing the Three Jewels of one identical substance with the dharmadhātu by means of Middle-Way wisdom, deeply resolving upon and delighting in their actual virtues and capacities, and silently coalescing with the permanently abiding, pure, and wondrous mind—this is called wondrous faith. This faith is identical with the principle and is likewise called permanently abiding. 'All delusional thoughts are extinguished without remainder' means severing the cognitive [obscuration], in which the ground of avidyā is severed universally in a single severance. Initially, due to delusion regarding enlightenment, non-enlightenment was formed; now, because wondrous wisdom has unfolded and overturned non-enlightenment into enlightenment, it says 'all are extinguished without remainder.' 'The Middle Way is purely real' means that wondrous wisdom is definitive, neither biased nor deviant, and serves as the correct cause of buddhahood. Because it is unmixed with falsity and delusion, it is called purely real. Abiding within it by means of non-abiding dharmas, it is therefore called an abode. Sūtras mostly state that the stages of the bhūmis and abodes are where reality is brought forth; establishing it here at the stage of faith [following] dry wisdom demonstrates that this is the realization of reality, not a semblance of understanding.

8.82

Second, the Mind of Mindfulness.

8.83

"When true faith is clearly understood, everything is perfectly penetrated, and the three categories—aggregates, āyatanas, and dhātus—cannot obstruct [it]."

8.84

This builds upon the preceding mind of faith. Wondrous faith permanently abides, neither biased nor deviant, and is purely one tathatā; hence it says 'true faith is clearly understood.' 'Everything is perfectly penetrated' means understanding that none of the dharmas of the three categories are not suchness. Since avidyā and delusional thoughts are gone, the aggregates and dhātus are naturally liberated; hence it says 'cannot obstruct [it].'

8.85

"In this way, extending through countless kalpas of past and future, all the habit energies of abandoning bodies and taking bodies appear before [him]. This good man is capable of recollecting them all without forgetting anything; this is called the Abode of Mindfulness."

8.86

If delusional thoughts remain, the aggregates and dhātus cause obstruction, and the afflictions of forgetting and loss arise following them. Now that delusion is extinguished and the aggregates dissolve, past and future are as one: whether far or near, experienced or not yet experienced, they appear present in a single thought. This is the clear recording and non-forgetting of past lives through recollection of past states and of the future through the divine eye; therefore it is called mindfulness.

8.87

Third, the Mind of Vigour.

8.88

"Wondrous, complete, and purely real, the true essence initiates transformation: beginningless habit energies coalesce into a single pure clarity, advancing towards true purity solely by means of this pure clarity; this is called the Mind of Vigour."

8.89

The wondrously complete and pure wisdom is free from the mixture of the two extremes and the falsity of delusional thoughts; hence it is called 'purely real.' Its manifest function is free and sovereign; hence it says 'initiates transformation.' It can thereby harmonize habit energies so that they are solely one true essence. Advancing true and pure practices by means of this true and essential wisdom, it is therefore called vigour.

8.90

Fourth, the Mind of Wisdom.

8.91

"When the essence of the mind appears before him, solely consisting of wisdom, this is called the Abode of Wisdom."

8.92

The mind of true essence manifests clearly and brightly; this mind appearing before him is purely complete wisdom, functionally named the mind of wisdom. 'Jñāna' and 'prajñā' are merely lateral ways of speaking.

8.93

Fifth, the Mind of Concentration.

8.94

"Holding fast to the clarity of wisdom, which is everywhere tranquil and limpid, with quiescent wonder constantly congealed, this is called the Abode of Concentration."

8.95

The illumination of wisdom is congealed and clear, without agitation or distraction; shining yet constantly quiescent, limpid and unmoving: hence it is called the mind of concentration.

8.96

Sixth, the Mind of Non-Retrogression.

8.97

"When the light of concentration reveals clarity, and the nature of clarity penetrates deeply, only advancing without retrogression, this is called the Mind of Non-Retrogression."

8.98

Quiescent concentration and the light of wisdom mutually reveal and unfold each other; regarding both principle and practice, there is only deepening and advancing: hence it says 'non-retrogression.'

8.99

Seventh, the Mind of Protecting the Dharma.

8.100

"When the mind advances peacefully, preserved without being lost, and interacts with the vital energy of the tathāgatas of the ten directions, this is called the Mind of Protecting the Dharma."

8.101

Quiescence and illumination increase and advance, unmoving and non-retrogressing; hence it says 'peacefully.' Preserving and upholding it causes this to tacitly unite with the buddhas; hence it says 'interacts.' Being due to preservation, it is called protecting the Dharma.

8.102

Eighth, the Mind of Dedication.

8.103

"Preserving the clarity of awakening, he can use this wondrous power to turn back the Buddha's light of compassion and dwell securely towards the Buddha, like two mirrors facing each other in their radiance, with the wondrous images between them entering one another in layer upon layer; this is called the Mind of Dedication."

8.104

Because the preceding quiescence and illumination mutually reveal each other, preserved without retrogression, their wondrous function is robust and supreme, able to stimulate the fruition virtues to appear within the causal mind; hence it says 'turn back the Buddha's light of compassion.' This cause of quiescence and illumination is certain to evoke the fruition without discord or loss; hence it says 'dwell securely towards the Buddha.' The causal aspect appears within the fruition, and the fruition aspect appears within the cause; cause and fruition being non-dual, mutually appearing and entering one another: hence it says 'the wondrous images between them entering one another in layer upon layer; this is called the Mind of Dedication.'

8.105

Ninth, the Mind of Precepts.

8.106

"When the light of the mind turns inwardly and secretly, obtaining the Buddha's constantly congealed, unsurpassed, wondrous purity, dwelling securely in the unconditioned without any loss, this is called the Abode of the Precepts."

8.107

Illumination being identical to quiescence is called the 'light of the mind.' Quiescence being identical to illumination is called 'the Buddha's constantly congealed.' This complete concentration and wisdom is free from the defilement of the two extremes, and even the nature of severing is absent; hence it says 'unsurpassed, wondrous purity.' Being unmoved by the two extremes is itself unconditioned activity; hence it says 'dwelling securely in the unconditioned.' Obtaining without loss refers to the precepts being completely clear. This, then, is the complete interfusion of concentration and path, free from the defilement of delusional thoughts; hence it is called the mind of precepts.

8.108

Tenth, the Mind of Vows.

8.109

"Abiding in the precepts with sovereignty, able to roam the ten directions and go wherever he wishes according to his vows, this is called the Abode of Vows."

8.110

The roots of the precepts are completely pure and unhindered by faults or entanglements; hence it says 'sovereignty.' Taking this as feet to roam the ten realms, wondrous functions manifest before him, benefiting others as desired; therefore it is called the mind of vows.

8.111

Third, the Ten Abodes, ten: First, the Abode of Arousing the Mind.

8.112

"Ānanda! By means of true skillful means, this good man brings forth these ten minds. The essence of the mind radiates brilliance, and the ten functions interfuse to consummately accomplish the one mind: this is called the Abode of Arousing the Mind."

8.113

Skillful means is emptiness, the ten minds are provisionality, and the one mind is the Middle. The completely interfused wondrous wisdom is called true skillful means. Due to this wondrous wisdom, the preceding ten faiths are aroused, because these ten minds are originally the virtues possessed by the one nature. Aroused by wondrous wisdom, each and every mind comes to possess all ten minds; the ten functions are unhindered, the one and the many are identical, and they are purely the one mind. The mind is itself the secret treasury; now opening and manifesting within this treasury, abiding within it by means of non-abiding dharmas, it is called the Abode of Arousing the Mind.

8.114

Second, the Abode of Cultivating the Ground.

8.115

"When clarity unfolds within the mind, like refined gold appearing within pure vaidūrya, treading upon the previous wondrous mind to make it the ground, this is called the Abode of Cultivating the Ground."

8.116

Vaidūrya is emptiness, refined gold is the Middle, and the appearance is provisionality. The pure jewel and refined gold reflect each other, unhindered and interfused, neither one nor different. Relying on this wondrous mind as support, it subsequently produces immeasurable virtues and functions; hence it is called cultivating the ground.

8.117

Third, the Abode of Practice.

8.118

"When stepping upon and knowing the ground of the mind are both clearly understood, and roaming the ten directions is free from hindrance, this is called the Abode of Practice."

8.119

The ground of the mind of the dharmadhātu is the aforementioned one mind; wondrous practice can step upon it, and wondrous wisdom can know it. Principle, wisdom, and practice—the three are sovereign and completely interfused, not dwelling upon or clinging to the two extremes; this is called being free from hindrance. This is true practice, called the Abode of Practice.

8.120

Fourth, the Abode of Noble Birth.

8.121

"When his practice is identical with that of the buddhas, receiving the Buddha's vital energy—just as an intermediate-state body seeks its own parents, tacitly communing with the intermediate consciousness and entering the lineage of the Tathāgata—this is called the Abode of Noble Birth."

8.122

Wisdom and practice are wondrous, tacitly communicating with the fruition virtue; hence it says 'his practice is identical with that of the buddhas.' Naturally uniting with the Buddha's compassionate lineage is called 'receiving the Buddha's vital energy.' As for 'like an intermediate-state body seeking its own parents,' this takes the Buddha's provisional and real wisdoms as father and mother. Thus the Vimalakīrti says: 'Wisdom is the bodhisattva's mother, and skillful means is the father.' Having partially entered fruition wisdom and secretly united with fruition virtue, it therefore says 'tacitly communing, entering the lineage of the Tathāgata.'

8.123

Fifth, the Abode of Complete Skillful Means.

8.124

"Having roamed in the womb of the Way, personally serving as the offspring of awakening—just as a fetus fully formed lacks no human features—this is called the Abode of Complete Skillful Means."

8.125

Because the knowledge of all modes for self-cultivation and transforming others is fully accomplished, it says 'lacks no human features.'

8.126

Sixth, the Abode of the Rectified Mind.

8.127

"When his appearance is like the Buddha's and the marks of his mind are also identical, this is called the Abode of the Rectified Mind."

8.128

The manifestations and functions of the knowledge of all modes for self-benefit and benefiting others are called the 'appearance.' Conditionless compassion is called the 'mind.' Thus the Contemplation Sūtra says: 'The Buddha's mind is great compassion.' This bodhisattva partially obtains its function; hence it is called 'identical.'

8.129

Seventh, the Abode of Non-Retrogression.

8.130

"When body and mind unite and grow day by day, this is called the Abode of Non-Retrogression."

8.131

The knowledge of all modes and the compassionate marks and functions unite and are accomplished, effortlessly growing without retrogression or flagging; this is called non-retrogression.

8.132

Eighth, the Abode of the Kumārabhūta.

8.133

"When the wondrous marks of the ten bodies are simultaneously complete, this is called the Abode of the Kumārabhūta."

8.134

The wondrous marks of the ten bodies are the ten bodies of Rocana. They refer to the śrāvaka, pratyekabuddha, bodhisattva, and tathāgata bodies, and the bodies of Dharma, wisdom, space, karmic retribution, sentient beings, and lands. Moreover, the Tathāgata body itself possesses ten kinds: bodhi, vow, transformation, power, adornment, majesty, mind-made, merit, Dharma, and wisdom. These ten wondrous responses manifest with sovereignty like a jewel reflecting colors, which is the wondrous function of the inconceivable knowledge of all modes. The substance of wisdom is originally inherent and is manifested according to the exhaustion of hindrances. Having undergone cultivation perfumed by both provisional and real wisdom as well as great compassion, its efficacious function is suddenly manifested. Although not yet entirely like that of a buddha, he partially obtains this function—namely, manifesting immeasurable bodies from a single body. The Avataṃsaka says: 'Although not yet possessing all-knowledge completely, one has already obtained the sovereign power of the Tathāgata.'

8.135

Ninth, the Abode of the Dharma Prince.

8.136

"When the form is complete and emerges from the womb, personally becoming a son of the Buddha, this is called the Abode of the Dharma Prince."

8.137

The ten bodies being complete is called 'the form is complete.' Emerging from cause and revealing the fruition is called 'emerging from the womb.' Being competent to succeed to and glorify the Buddha's Dharma, he is called a Dharma Prince.

8.138

Tenth, the Abode of Coronation.

8.139

"Signifying that he has become an adult—just as the great king of a realm entrusts the affairs of state to his crown prince, and that kṣatriya king's prince having grown to adulthood has the coronation ceremony arranged—this is called the Abode of Coronation."

8.140

Practices and vows are inwardly abundant, and loving-kindness and compassion manifest outwardly. The marks of virtue are gradually brought to completion, and the merit of converting beings becomes prominent; hence it is said, 'demonstrating that he has come of age.' Succeeding next to the position of a Buddha in the worlds of the ten directions, he is fit to receive the entrustment, to transmit the Dharma, and to benefit living beings; hence it is like a king delegating the governance to the crown prince and arranging the anointing of the crown.

8.141

Question: According to the Avataṃsaka Sūtra, a bodhisattva at the first abode is already able to attain Buddhahood and teach and transform sentient beings; why is it that only upon reaching the tenth abode is it called arranging the anointing of the crown to signify the attainment of Buddhahood?
Answer: The perfect and interfused teachings of the two sūtras are quite the same. Because gradual progression does not obstruct perfect interfusion, in the Avataṃsaka [the bodhisattva] can attain Buddhahood at the first abode; because perfect interfusion does not obstruct gradual progression, here the anointing of the crown is arranged only at the tenth abode. Thus that sūtra states: 'The abode of the bodhisattva is vast and equal to empty space.' It also states: 'At the time of first giving rise to the mind [for bodhi], one immediately attains correct awakening, fully penetrates the true nature of all dharmas, and attains all heard dharmas without relying on others' awakening; one fully cultivates the ten powers of wisdom, definitively departs from delusion, is undefiled like empty space, and has a pure and wondrous Dharma body that serenely responds to all.' This is also like the Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra saying: 'From the time of first giving rise to the mind, one immediately sits in the place of awakening, turns the wheel of the Dharma, and delivers sentient beings; one should know that this bodhisattva is like a Buddha.' The present sūtra states: 'The ten applications interpenetrate, consummating the single mind.' It also states: 'The spiritual marks of the ten bodies are simultaneously perfected.' All of the above clarifies that a single stage encompasses all stages; that is, gradual progression does not obstruct perfect interfusion. Furthermore, the Avataṃsaka explains that only a bodhisattva of the tenth ground enters into the conferral of office, whereas the present sūtra explains the arrangement of the anointing of the crown at the tenth abode; this is precisely perfect interfusion not obstructing gradual progression. Perfect interfusion is horizontal discourse, while gradual progression is vertical exposition; the two are without impediment, and the two sūtras are quite the same, so there is no doubt. As for 'arranging the anointing of the crown,' the Avataṃsaka Sūtra states: 'The crown prince born to a wheel-turning sage king, whose mother is the primary queen, is fully endowed with bodily marks. Sitting on an exquisite golden throne adorned with white elephant jewels, with great netting spread above and all kinds of music playing, the waters of the four great oceans are taken and placed in a golden vessel. The king takes hold of this vessel and anoints the crown of the prince's head; at that time, he is named as receiving the rank of royalty. The bodhisattva's reception of office is also like this: because the wisdom water of all Buddhas is poured upon his crown, he is named a bodhisattva receiving the office of great wisdom.' That [sūtra] explains the reception of office only at the tenth ground, whereas here the tenth abode is already named anointing of the crown, and so speaks of the reception of office. That [explanation] is in terms of the ultimate, while this is in terms of partial attainment. Furthermore, within the forbearance of non-arising dharmas, a single stage contains all stages, and so they can be spoken of interchangeably.

8.142

Fourth, the stages of the ten practices, in ten parts: first, the practice of joy.

8.143

"Ānanda, when this good man has become a son of the Buddha, he is fully endowed with the boundless wondrous virtues of the Tathāgata and accords [with beings] throughout the ten directions; this is called the practice of joy."

8.144

The first two lines conclude the preceding; from 'fully endowed' onward directly clarifies [this practice]. Here there are three meanings on account of which there is joy: First, because of being fully endowed with the boundless virtues of a Buddha, as Avalokiteśvara states: 'Because I also attained this perfect penetration and cultivated and realized the unsurpassed path, I was also well able to attain four inconceivable unconditioned wondrous virtues.' Since it says 'inconceivable,' it refers to the boundless virtues of a Buddha. These wondrous virtues had not been attained previously, but now he is himself fully endowed with them; hence it is called 'joy.' Second, there is joy because sentient beings receive conversion. 'The ten directions' means manifesting bodies in the ten realms to benefit sentient beings. 'Accords' has two aspects: 1. Sentient beings belong to unequal kinds of destinies, with differing faculties and practices; the bodhisattva accords with them through forms and through preaching—this clarifies the accord of the transformer. 2. The bodhisattva manifests all kinds of transformations, and sentient beings accord with them, each and every one receiving conversion and all obtaining benefit—this clarifies the accord of those transformed. When both subject and object accord, capacity and response both give rise to joy; therefore it is named after this.

8.145

Second, the practice of beneficial action.

8.146

"Being well able to benefit all sentient beings is called the practice of beneficial action."

8.147

According with sentient beings as described above is precisely being well able to benefit them. Beginning by being able to bring joy and generate goodness, and ending by being able to destroy evil and enter into principle, it is therefore called 'beneficial action.'

8.148

Third, the practice of non-resentment.

8.149

"Attaining absence of opposition and resistance in awakening oneself and awakening others is called the practice of non-resentment."

8.150

Because of awakening oneself, avidyā cannot resist wisdom. Because of awakening others, sentient beings cannot oppose conversion. Since hindrances cannot resist and beings cannot oppose, and both benefits are thus fulfilled, there is no resentment.

8.151

Fourth, the practice of inexhaustibility.

8.152

"Arising amidst all species and exhausting the bounds of the future, being equal across the three periods of time and thoroughly reaching the ten directions, is called the practice of inexhaustibility."

8.153

In accordance with capacities and in accordance with responsiveness, he manifests bodies of all species, exhausting the bounds of the future in performing transformations upon transformations. From 'the three periods of time' downward, it explains the reason: because he knows that the three periods of time are empty and tranquil, he can exhaust the bounds of the future; because he penetrates the ten directions without impediment, he can manifest bodies of all species. Whether in terms of time or in terms of place, manifesting transformations is uninterrupted; hence it is called 'inexhaustible.'

8.154

Fifth, the practice of freedom from foolish confusion.

8.155

"Bringing all together into unison and having no errors regarding the various Dharma gates is called the practice of freedom from foolish confusion."

8.156

Manifesting bodies of all species is precisely the samādhi of universally manifesting physical forms. Preaching immeasurable Dharmas does not depart from the four kinds of eloquence. Whether forms or preaching, all are the applications of wisdom, and all return to principle. The Avataṃsaka says: 'This bodhisattva attains countless samādhis in a single thought-moment.' Fully understanding that these samādhis share the same single nature, up to attaining the true wisdom of all dharmas, he is therefore able to unite the various Dharma gates without error; and due to the absence of error, he is free from foolish confusion.

8.157

Sixth, the practice of skillful manifestation.

8.158

"Then, within sameness, revealing multitudes of differences, and within each and every different characteristic, seeing sameness in each, is called the practice of skillful manifestation."

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首楞嚴義疏注經 — Classical Chinese