梵網經古迹記 1.148

1.148

The commentary says: Second, distinct transformations. This is because each returns to their own land to transform their respective assemblies. In this there are two parts: because of transmitting the inner-gate practices of the worthies and sages above, and because of transmitting the outer-gate precepts for the initial aspiration of the mind. The first also has two parts: the sūtra compiler's general prologue, and the specific explanation. This is the first. The names of the samādhis have already been explained above; the capacities of the Mahāyāna and Hīnayāna see them differently. The bodhisattva assembly saw that after he initially achieved buddhahood, he went to the palace of the King of the Maheśvara Heaven in the fourth dhyāna, radiating light to receive the assembly, attending upon Locana to hear the Chapter on the Mind-Ground, and returning beneath the tree, arose from samādhi and expounded the ten ocean-like worlds. The 'Bodhi tree' is the pippala tree twenty-four li southwest of the city of Gayā. The firmest essence among gold is called 'diamond' (vajra); it is a seat suitable for the substance of diamond. The most supreme among lights is named the 'Seat of the King of Light.' The 'Hall of Wondrous Light' is none other than the Hall of Universal Light in the Avataṃsaka-sūtra. Its name is established on the basis of the Buddha's radiating light. It is in the Bodhimaṇḍa of Quiescence in the country of Magadha, its boundary being three li away from the Bodhi tree. The place where birth and death are extinguished is called the Bodhimaṇḍa of Quiescence. Regarding the 'ten ocean-like worlds,' the second fascicle of the Avataṃsaka says the Lotus Treasury ocean of worlds; next, to the east, there is an ocean of worlds named Pure and Supreme Radiance Adornment, within which is a buddha-kṣetra named Diamond Treasury of Many Jewels. In this way, distinct names are explained for each of the ten directions, extensively as explained therein, excluding the Lotus Treasury. It says ten ocean-like worlds; the measure of an ocean of worlds is as explained previously. The 'ten abodes, ten practices, and ten dedications' are the ten directions of aspiration, and so forth, explained before. The 'ten dhyānas': this text's sequence corresponds to the four roots of goodness; because they cultivate wisdom exclusively, it refers singularly to dhyāna (concentration). Dhyāna is translated here as quiescence. What are the ten? They are as explained in the 'Chapter on the Ten Concentrations' of the Avataṃsaka-sūtra. In the 'Sixth Chapter on Dhyāna' of the Bodhisattva-śīla-sūtra there are the ten serene and pure dhyānas, the pure dhyāna of worldly phenomena in one lifetime, and so forth. What is the meaning of those ten? A verse says: 'Outflow and outflowless, preliminary, / Root and superior progress, / Entering, abiding, emerging, limit, / And the determination part make ten.' Following the upper fascicle, the 'ten vajras' are the ten dedications, expounded in the Four Heavens. Why are the dedications expounded again in the form realm? Master Zhenzang of northern Bingzhou said: The various stages expounded in the form realm are common practices; just as the thirty-ninth fascicle of the Avataṃsaka explains the ten adamantine minds, meaning the bodhisattva arouses this mind: 'I shall awaken to all dharmas of the three times without remainder'—this is the first arousal of the adamantine mind, and so forth extensively. As for the 'ten forbearances,' the 'Chapter on Forbearance' of the Yogācārabhūmi says: there are ten pure forbearances. It is extensively as explained therein. Also, the 'Chapter on Forbearance' of the Bodhisattva-śīla-sūtra explains ten. As for the 'ten vows,' they are as explained in the Avataṃsaka. The Sūtra on Arousing the Bodhicitta will be cited and explained below.