華嚴經內章門等雜孔目章 4

English (machine translation) 4

Language: English

4.1

Compiled by the Śramaṇa Shi Zhiyan of Zhixiang Temple on Mount Taiyi in Zhongnan

Chapter on the Ten Clarities in the Chapter on the Ten Clarities; Chapter on the Cessation Attainment; Chapter on the Ten Forbearances in the Chapter on the Ten Forbearances; Chapter on Time and Kalpas in the Chapter on Incalculables; Chapter on Distinctions of Lifespan in the Chapter on Lifespan; Chapter on Rebirth; Chapter on Abodes in the Chapter on Bodhisattva Abodes; Chapter on Revealing the Sovereignty of Fruition Virtues in the Chapter on Inconceivable Dharmas; Chapter on Liberation; Chapter on the Ocean of Marks in the Chapter on the Tathāgata's Ocean of Marks; Chapter on the Functions of Minor Marks in the Chapter on the Merits of the Radiance of Minor Marks; Chapter on Samantabhadra in the Chapter on Samantabhadra's Practice; Chapter Explaining Nature-Origination in the Chapter on Nature-Origination; Treatise on Extinguishing Right and Wrong; Chapter Explaining Nirvāṇa; Chapter on the Meritorious Share of Seeing, Hearing, and Making Offerings; Chapter Explaining Wisdom in the Chapter on Transcending the World in the Seventh Assembly; Chapter on the Non-shared Dharmas; Chapter on the Six Remembrances; Chapter on the Nine Successive Attainments; Chapter on the Eight Persons; Chapter on the Two Practices of Viewing Dharmas; Chapter on Pratyekabuddhas; Chapter on Bodhisattvas; Chapter on the Five Rebirths; Chapter on Converting the Mind in the Chapter on Entering the Dharmadhātu in the Eighth Assembly; Chapter on the Worthy and Noble Good Friends; Chapter on the Four Intimacies; Chapter Explaining the Intent in the Text of the Forty-five Friends; Harmonizing and Blending the Meaning of the Ekayāna; Revealing the Meaning of Increase and Decrease in the Parts and Chapters of the Avataṃsaka Sūtra; Explaining the Two Sūtras of the Yingluo benye and Fanwang to Reveal the Demarcation of the Ekayāna of the Avataṃsaka Sūtra; Demonstrating the Demarcation of the Teachings Employed by the Avataṃsaka Sūtra; Meaning of the Commonalities and Differences in the Sanskrit Manuscripts; Pronunciation and Meaning of the Whole Avataṃsaka Sūtra.

4.3

The doctrinal essays above total one hundred and forty-one gates.

4.4

Chapter on the Ten Clarities in the Chapter on the Ten Clarities

4.5

As for the 'ten clarities', 'ten' is a number. 'Clarity' refers to that through which illumination and thorough comprehension are attained; hence it is called clarity. This meaning extends through the ten bhūmis, being the virtues of the ten bhūmis; it is not shared in common with the Triyāna and Hīnayāna. It is extensively explained as in the 'Chapter on Transcending the World'.

4.6

Chapter on the Cessation Attainment

4.7

Regarding the cessation attainment (nirodhasamāpatti), by classification there are three kinds, namely of the Ekayāna, of the Triyāna, and of the Hīnayāna. As for the meaning in the Ekayāna, the essence itself constitutes the function, transforming sentient beings and accomplishing all Buddha activities. Just as the monk Sāgaradhvaja entered the cessation attainment and directly emitted clouds of dharmadhātu bodies from his own body to benefit sentient beings. As for the cessation attainment of the Triyāna, it is not spoken of as constituting function directly on one's own body; one transforms into a different body, and relying on that different entity, accomplishes the function of benefiting sentient beings and so forth, which is named 'concomitant activity'. From the perspective of the bodhisattva's own body, its marks cannot be spoken of; only from the perspective of the mental disposition of sentient beings can the bodhisattva's concomitant activity be clarified. As for the concentration of the Hīnayāna, there are no marks of concomitant activity benefiting others; only after emerging from concentration does one accomplish distinct matters. As for the essence: the cessation concentration of the Ekayāna takes the dharmadhātu as its essence, yet proceeding from supreme conditions, it is said that the meaning of cessation is called 'unassociated' (asaṃprayukta). 'Unassociated' refers precisely to the principle. As for the essence of the concentration in the Triyāna, it is precisely suchness (tathatā) and true nature; in accord with its supreme conditions, it is said to be 'unassociated'. 'Unassociated' refers precisely to the principle. In the principle of the Ekayāna, one is precisely all, and all is precisely one, completely possessing [the qualities of] Indra, subtle penetration, and so forth. The principle of the Triyāna is merely a single quiescence and does not speak of distinct marks; hence it is named 'unassociated'. 'Unassociated' means not associated with discrimination. As for the cessation concentration of the Hīnayāna, it takes the unassociated formations as its essence. 'Unassociated' here refers to phenomenal dharmas, subsumed under the category of unassociated formations. As for the distinctions in the stages of attainment: regarding the stages of the Hīnayāna, twelve kinds of persons attain it, meaning those who extinguish the afflictions of non-conception; or eight kinds of persons attain it, excluding those fully bound. Arhats, pratyekabuddhas, bodhisattvas, and Buddhas. In the Mahāyāna, according to the initial teaching, three kinds of persons attain it: namely, those of the indeterminate stage, the determinate stage, and the Buddha. Here the cessation concentration is common to both the Great and Small Vehicles. For instance, those who attain it in the indeterminate stage possess the Hīnayāna concentration, because they previously already attained the cessation concentration in the Hīnayāna stages. Among those who progress directly in the Mahāyāna stages, four kinds of persons attain it: those of the indeterminate stage and the determinate stage, the eighth bhūmi, and the Buddha stage. The first two stages are identical to the Hīnayāna, because having attained it earlier, they later turned their minds around. If regarding the stages of the mature teaching, five kinds of persons attain it: (1) the indeterminate stage, (2) the determinate stage, (3) from the first bhūmi up through the sixth and seventh bhūmis, (4) from the eighth bhūmi and above, and (5) the Buddha stage. The first, the indeterminate stage, is common to the initial teaching of the Mahāyāna and the Hīnayāna. Why is this? Because both persons can turn their minds around and enter the mature teaching. If regarding the sudden teaching, it cannot be spoken of. In the perfect teaching, six stages attain it: attainment starts from the initial indeterminate stage and the determinate stage, along with the sixth mind of the stage of understanding, from the first bhūmi and above, from the eighth bhūmi and above, and the Buddha stage. If relying on the mature teaching, when one of the Hīnayāna turns the mind around, according to the distinct virtues of the ten bhūmis, it is attained at the sixth bhūmi. If according to those of direct progress and the like in the initial teaching turning their minds around, it is attained equivalent to the seventh bhūmi. If those of the mature teaching and the like turn their minds around, relying on the distinct marks of the stages of the ten bhūmis of the perfect teaching, it is attained at the eighth bhūmi, attaining that cessation attainment of the Ekayāna. Why is this? Because the cessation attainment of the Triyāna was already attained previously. The remaining meanings are as in the separate section.

4.8

Section on the Ten Kṣāntis of the 'Ten Kṣāntis Chapter'

4.9

The ten kṣāntis are: the kṣānti of conforming to sounds, the conforming kṣānti, the kṣānti of the non-arising of dharmas (anutpattika-dharma-kṣānti), the illusion-like kṣānti, the mirage-like kṣānti, the dream-like kṣānti, the echo-like kṣānti, the lightning-like kṣānti, the phantom-like kṣānti, and the space-like kṣānti. These kṣāntis run through all ten bhūmis. The reason ten are spoken of is that it intends to reveal the immeasurable. The full explanation is as in the separate section.

4.10

Section on Time and Kalpas of the 'Asaṃkhyeya Chapter'

4.11

Regarding the time of an asaṃkhyeya, the Mahāyāna and the Hīnayāna, the two vehicles, are not the same. The Hīnayāna takes sixty small kalpas as an asaṃkhyeya of great kalpas; in the Hīnayāna, passing through three such asaṃkhyeyas, one is able to become a Buddha. In the Mahāyāna, from the koṭi onward, forming one hundred phrases is called one *ayuta*; from one *ayuta* onward it is called one asaṃkhyeya; this is the first number among the ten great numbers. The Buddha of the Triyāna and Mahāyāna has only the conventional conversion of a single region; passing through these three great kalpas of practicing the path, he is able to accomplish Buddhahood. If it is the meaning of the sudden teaching, it cannot be spoken of. If it is the meaning of the Ekayāna, they are inexhaustible kalpas. Why is this? Because relying on the Ekayāna, all sentient beings have already fully accomplished Buddhahood. Furthermore, for the sake of sentient beings, they newly and constantly accomplish Buddhahood, and without abiding in the stages of training, accomplish correct enlightenment; according to this, it is not limited by periods of time, and therefore is inexhaustible. The arising of this teaching weighs and evaluates the virtues of the ten bhūmis so as to give rise to faith in them. Moreover, this method of enumeration is an attainment running through all ten bhūmis. The remaining meanings are as in the separate section.

4.12

Section on the Distinctions of Lifespan of the 'Lifespan Chapter'

4.13

Regarding lifespan: passing through divisions of time is called 'life' (āyus), and 'span' is the life-faculty (jīvitendriya). Furthermore, life is precisely span. The Hīnayāna takes that which is neither form nor mind as its essence; the Mahāyāna takes unassociated formations (viprayukta-saṃskāra) as its essence. Still, the unassociated of the initial teaching of the Mahāyāna is not identical to that of the Hīnayāna: the unassociated of the Hīnayāna is subsumed under the category of phenomenal entities, whereas the unassociated of the initial teaching of the Mahāyāna is principle and not phenomena, and is also precisely emptiness. If relying on the final teaching, phenomena are precisely suchness. If relying on the Ekayāna, everything is sovereign. Why is this? Because it is the dharmadhātu; long or short is sovereign, perceived according to the capacities of sentient beings, differing in distinction. Question: Relying on the sutra text, the Sahā world is compared with the land of Amitābha and so forth to distinguish the shortness and length of lifespan. Accordingly, although the life-faculty in the location of the trichiliocosm and the life-faculty of the Buddha lands differ in shortness and length, their underlying faculty is not different. What is the meaning of this? Answer: According to the meaning of the Triyāna, the lifespan spoken of in the pure lands is precisely retribution lifespan; although defiled and pure are different, the meaning of lifespan is not distinct. Those transformations manifested by the Buddhas and bodhisattvas are excepted, not entering into this category. If according to the meaning of the Ekayāna, even in the case of all the life-faculties in the ten kinds of lands, such as the nature of world realms, although the portion of merit becomes progressively superior, the lifespan is also not different, excepting the Buddha's realm which is ineffable and ineffable. If distinguished according to doctrinal traditions: ordinary beings distinguish lifespan in terms of the person; śrāvakas distinguish lifespan in terms of real dharmas. Bodhisattvas of the initial teaching distinguish lifespan in terms of emptiness. Bodhisattvas of the final teaching distinguish lifespan in terms of suchness. If according to the Ekayāna, one distinguishes lifespan in terms of the sovereignty of the dharmadhātu. This meaning runs through all ten bhūmis. If according to the special teaching, it is attained at the final mind of the stage of faith. The remaining meanings are as in the separate section.

4.14

Clarification of the Meaning of Rebirth within the 'Lifespan Chapter'

4.15

Regarding the meaning of rebirth, there are seven headings in all: (1) clarifying the intention behind rebirth; (2) clarifying the realm of faith for rebirth; (3) clarifying the causes and conditions of rebirth; (4) clarifying the methods of verifying rebirth; (5) clarifying the karmic practices for rebirth; (6) clarifying the demarcations of the stages of persons who attain rebirth; (7) clarifying the different conversions of karmic practices for rebirth.

4.16

First, clarifying the intention behind rebirth: it is for the purpose of preventing retrogression. In the Sahā world, a place of mixed evil, those with intermediate and lower weak faculties mostly regress when facing conditions. The Buddha guides them to rebirth: in a pure land conditions are strong, where there is only progress and no retrogression; therefore he instituted rebirth. There are two places of rebirth: first, the Western direction; second, rebirth in the place of Maitreya. If one wishes to sever afflictions, one is guided to be reborn in the West; if one does not sever afflictions, one is guided to be reborn before Maitreya Buddha. Why is this? Because the Western direction is a different realm, one must suppress and sever delusion; the place of Maitreya is the same realm, so one does not need to sever delusion, and once the karma is completed, one is immediately reborn.

4.17

Second, the realm of faith for rebirth: Amitābha Buddha's land differs between the Ekayāna and the Triyāna. If relying on the Ekayāna, Amitābha's land is subsumed under the ocean of worlds. Why is this? Because it provisionally guides initial capacities to accomplish the doctrinal realm of faith, whereas the real Buddha land is perfectly interfused and ineffable. If relying on the Triyāna, the Western Pure Land is a place of actual retribution, and collectively constitutes four lands: (1) the land of dharma-nature, (2) the phenomenal pure land, (3) the land of actual retribution, and (4) the transformed pure land. 'Transformed' here is the transformation of the retribution body, not the transformation of the transformation body (nirmāṇakāya). The Buddhas, lands, bodhisattvas, and retinues within it are as described in the Mahāyānasaṃgraha. The seventeen objects of visualization—the perfectly pure springs, ponds, flowers, and fruits, the superiority and inferiority of the various vehicles, and the various mixed classes—all counter and correspond to all the realms of form and mind of the sentient beings of the Sahā world, their primary and secondary retributions; they are completely overturned and opposed in order to attract and receive them, bringing them to accomplish the dharma-gate of generating faith. Just as the Buddha of the West attracts the habitual mind of this world that delights in Buddhas; the groves of trees of the West attract the habitual mind of this world that delights in groves of trees; the bodhisattvas of the West attract the habitual mind of this world that delights in companions who are good spiritual friends; the waters of eight merits of the West attract the habitual mind of this world that delights in water. Everything like this is to be known by analogy in all cases, and evaluated according to the four kinds of pure lands.

4.18

Third, clarifying the causes and conditions of rebirth: attaining rebirth is accomplished by six causes and four conditions. The four conditions are: (1) direct cause condition (hetu-pratyaya); (2) equal and immediate condition (samanantara-pratyaya), also called sequential condition; (3) object condition (ālambana-pratyaya), also called condition of conditions; and (4) predominant condition (adhipati-pratyaya). The karmic seeds in the fundamental consciousness are the direct cause condition; the mind aspiring for rebirth is the sequential condition; the pure land and other objective spheres are the object condition; and the absence of obstruction from remaining dharmas is the predominant condition. The six causes are: (1) efficient cause (kāraṇa-hetu), also called functioning cause; (2) co-existent cause (sahabhū-hetu), also called common cause; (3) associated cause (saṃprayuktaka-hetu); (4) homogeneous cause (sabhāga-hetu), also called self-category cause; (5) universal cause (sarvatraga-hetu), also called pervasive cause; and (6) maturation cause (vipāka-hetu), also called retribution cause. The six causes produce five fruits: The two causes of association and co-existence induce the predominant fruit (adhipati-phala). The self-category cause and universal cause induce the conditioning fruit. The functioning, self-category, associated, and co-existent causes induce the fruit of emancipation and the virile fruit (puruṣakāra-phala), also named the fruit of exertion. The retribution cause induces the retribution fruit. In rebirth in the pure land, five causes induce five fruits, excluding the pervasive cause. These terms and numbers of the six causes and four conditions are common to the teachings of the Triyāna. The Hīnayāna of ignorant view has no pure land, so its designations of causes and conditions are not adopted. Relying on the initial teaching of the Mahāyāna, the six causes and four conditions, as well as mutual causality, generating and leading causes, ten causes, twenty causes, and so forth, are to be understood accordingly. The final teaching has only four conditions and mutual causality. The sudden teaching has only mutual causality. The perfect teaching has all causes. Why is this? Because all teachings accomplish rebirth. The remaining meanings can be understood accordingly.

4.19

Fourth, the methods of verifying rebirth: briefly, there are ten headings. (1) The heading of establishing a sanctuary: arranging a sanctuary, setting up an image of Amitābha Buddha, with banners, lamps, scattering flowers, bathing, burning incense, paying homage to the Buddha, circumambulating, and recollecting Amitābha for one day up to seven days; this verifies attaining rebirth. (2) The method of practicing for three times seven days: establishing a sanctuary as before, recollecting the Buddha, circumambulating, repenting, paying homage, and reciting Mahāyāna sutras; upon completing three times seven days, this verifies attaining rebirth. (3) Relying on the sixteen visualizations and the nine grades of rebirth: attaining the standard according to the sutra verifies attaining rebirth. (4) Relying on the Ullambana method: relying on the elder Naśas initiating the teaching, making the Ullambana basin; accomplishing it in accord with the teaching verifies attaining rebirth. (5) Relying on the Rebirth Sutra: raising yellow banners, displaying Buddha images, and performing the consecration (abhiṣeka) method; whether before death, at the time of death, or after death has completed, accomplishing it according to the dharma verifies attaining rebirth. (6) Observing bodily warmth: at the time of death, if the crown of the head is warm, this verifies attaining rebirth. (7) Relying on the Maitreyaparipṛcchā Sūtra: completing ten continuous mindfulnesses throughout one retribution life also verifies that this person will definitely attain rebirth. (8) Verifying the intermediate state (antarābhava) body: one also attains rebirth. If close sons and daughters at any time recognize that their parents' demeanor did not accord with the aforementioned verified marks, they should separately perform the three-week method on their behalf, invoking the name, circumambulating, repenting, and eliminating transgressions; if their sincerity is thorough and profound, this verifies the parents' rebirth from the intermediate state. (9) Relying on the consecration method: on the eighth day of the fourth month, consecrating Buddha images and bathing the Bodhi tree, with the merit extending to parents, brothers, and sisters; all are verified as attaining rebirth. (10) Throughout one's entire life: paying homage to the Buddha and repenting transgressions at the six intervals of the day, and whenever coming, going, or traveling, always taking leave and paying homage to apologize before the revered image without interruption; this verifies attaining rebirth.

4.20

Fifth, regarding the karmic practices for rebirth: generally speaking, all karmic practices, both primary and auxiliary, constitute karmic practices for rebirth. Irrespective of whether they belong to the internal gate or external gate, whether they are defiled or undefiled, they all constitute karmic practices for rebirth. Irrespective of whether they are all the merit and wisdom of the present life, past lives, or future multiple lives, and all the karmic practices of the five vehicles and so forth, when dedicated, they all constitute karmic practices [for rebirth]; this may be understood by analogy. Sixth, regarding the stages and limits of persons attaining rebirth: the broad stage is prior to the ten understandings, within the stage of faith, having accomplished the ten wholesome dharmas. Those correctly cultivating practice are the stage for whom this teaching is primarily intended. Why is this? Because it is for the sake of preventing retrogression and falling away, preventing retrogression to annihilation, and preventing abandonment and retrogression in this stage. From the ten understandings upward, there are not the above three retrogressions, so the teaching is not directed toward them; this is stated according to the final teaching. If stated according to the initial teaching, it is directed to those below the ten dedications. Why is this? Because from the ten dedications onward one attains non-retrogression. If analyzed in terms of the sudden teaching and the perfect teaching, the final mind of the stage of faith, within its intrinsic capacity and below, is the stage toward which it is directed. Although the sudden teaching and the perfect teaching are signless, they differ in slowness and swiftness. Yet when distinguished in terms of the final teaching, the extent to which their seeing and hearing are accomplished still naturally differs in principle; this should be understood by analogy. This may be known by analogy with the passage on the nine grades of rebirth in the *Guan Wuliangshou jing* (*Contemplation Sūtra*).

4.21

Seventh, regarding the differences in the redirection of karmic practices for rebirth: as for the karma for rebirth, even if it is the correct wholesome roots of humans and devas in this realm, the correct wholesome roots of the three vehicles, or the correct wholesome roots of seeking rebirth in the pure lands of the ten directions, when dedicated toward rebirth in the Western [realm], they all become auxiliary causes. If one discusses the direct causes of rebirth there, one excludes the causes of suffering and accumulation of the three realms: non-conceptual wisdom is the primary practice-cause; generating the vow to seek rebirth is the superior expedient; and the pleasant desire to be born at the time of death is the immediately contiguous condition, which is the correct and superior desire. At the time of death, a good friend's practice and understanding serves as the proximate dominant condition for one's past wholesome roots. Broadly following the sūtras, one accomplishes many wholesome roots. If one relies on what has been done in the present life—the extent of continuous great wholesome roots cultivated throughout a lifetime—this constitutes the direct cause and is not an intention of a different time. Anything below this is an intention of a different time. It causes one to be born in the Western [realm], and upon reaching there, one attains non-retrogression. Although there are differences of earlier and later, attaining non-retrogression is still taken as the fundamental purport. From this point onward, progressively increasing in superiority, one is born in boundless Buddha-lands, reaches the realm of Samantabhadra, returns to enter that ocean of worlds of the Lotus Treasury, and accomplishes the function of giving rise to transformation; this is said in terms of finally entering the house. If one follows the highest grade of the highest rebirth in the *Guan jing*, upon hearing the wondrous Dharma, one immediately awakens to anutpattika-dharma-kṣānti; within an instant, one visits and serves Buddhas throughout the realms of the ten directions, successively receives predictions before the Buddhas, returns to one's native land, and obtains countless hundreds of thousands of gates of dhāraṇī. This is said in terms of the initial, proximate arrival. Furthermore, relying on the *Wang sheng lun* (*Treatise on Rebirth in the Pure Land*), there are two kinds of mutually supportive methods in sequence: first, the cause; second, the fruit. The cause has five gates by which one ultimately attains rebirth in the Land of Peace and Bliss and sees Amitābha Buddha: first, the gate of prostration; second, the gate of praise; third, the gate of making vows; fourth, the gate of observation; fifth, the gate of dedication. What is prostration? It is bodily action prostrating to Amitābha Tathāgata, Arhat, Samyaksambuddha, with the intention of being born in that land. What is praise? It is vocal action praising [him], reciting that Tathāgata's name in accordance with the marks of wisdom of that Tathāgata's light, and in accordance with the meaning of that name, wishing to practice in correspondence with reality. What is making vows? It is the mind constantly making vows, single-mindedly and exclusively focusing on ultimately attaining rebirth in the Land of Peace and Bliss, wishing to practice śamatha in accordance with reality. What is observation? It is using wisdom to observe, correctly contemplating him, wishing to practice vipaśyanā in accordance with reality—as explained extensively in the treatise. What is dedication? It refers to dedication toward the three places. The second, the fruits, also has five gates, sequentially accomplishing five kinds of merit: first, the gate of approach; second, the gate of the great assembly; third, the gate of the threshold; fourth, the gate of the chamber; fifth, the gate of the ground of sporting in gardens and groves. The first four gates accomplish the merit of entering; the fifth gate accomplishes the merit of exiting. Entering the first gate: by prostrating to Amitābha Buddha for the sake of rebirth in that land, one attains rebirth in the World of Peace and Bliss. Entering the second gate: by praising Amitābha Buddha, reciting the Tathāgata's name in accordance with the meaning of the name, and cultivating the mind in reliance upon the marks of the Tathāgata's light, one enters the number of the great assembly. Entering the third gate: by single-mindedly and exclusively focusing on making the vow to be born there, and cultivating the practice of śamatha's quiescent samādhi, one enters the Lotus Treasury World. Entering the fourth gate: by exclusively observing its wondrous adornments and cultivating vipaśyanā, one reaches that place and enjoys various flavors of the Dharma and delights. Exiting the fifth gate: with great compassion, observing all suffering sentient beings, manifesting transformed bodies, returning to enter the garden of saṃsāra and the grove of afflictions, sporting with supernormal faculties, and reaching the ground of transforming teaching, by virtue of the power of the original vow through dedication. Because bodhisattvas thus cultivate the practices of the five gates, benefiting oneself and benefiting others, they quickly accomplish anuttarā-samyak-saṃbodhi.

4.22

Section on Abodes from the Chapter on the Abodes of Bodhisattvas

4.23

Regarding the abodes of bodhisattvas, according to the five teachings, there are five different meanings. If considered from the perspective of ordinary persons, it is the abode of what belongs to me. Why is this? Because Buddhas and bodhisattvas manifest in the abodes of ordinary persons not differently from ordinary persons. If it is the abode of śrāvakas, it is solely the realm of dharmas and self, for there is no person. If it is the abode of bodhisattvas: in the initial teaching it is empty; in the final teaching it is suchness, because it cannot be discriminated. If relying on the sudden teaching, everything is ineffable, because it is free from discrimination. If it is the abode of the Ekayāna, it is unhindered according to the direction, without duality and without distinction, just like the dharmadhātu. Now, the abode of bodhisattvas is the abode of the Ekayāna Samantabhadra; here, coarse characteristics are presented merely to indicate its pattern. This meaning extends through the ten grounds. Why is this? Because by adducing those abodes, it praises Samantabhadra's virtue as unhindered and sovereign. The remaining meanings are as in the separate section.

4.24

Section on Manifesting the Sovereign Virtues of the Fruit from the Chapter on Inconceivable Dharmas

4.25

As for the mastery of the fruition virtues, briefly stated there are three kinds: first, the fruition virtues of the Buddha in the Hīnayāna; second, the fruition virtues of the Buddha in the Triyāna; and third, the fruition virtues of the Buddha in the Ekayāna. As for the fruition virtues of the Buddha in the Hīnayāna, as [detailed] below in the unshared meanings, the one hundred and forty unshared meanings are precisely this matter. As for the fruition virtues of the Triyāna, as explained in the Mahāyānasaṃgraha, they are associated with twenty-one kinds of virtues. That treatise briefly adduces ten virtues of the dharmakāya: 1. characteristic; 2. realization; 3. mastery; 4. basis; 5. holding; 6. distinction; 7. virtue; 8. profundity; 9. mindfulness of the Buddha; 10. activity, to reveal the meaning of the dharmakāya. The extensive explanation is as in that treatise. For now, briefly citing the seventh, virtue, there are twenty-one phrases: 1. Associated with the most pure four immeasurables. 2. The eight liberations, also called turning away and relinquishing (vimokṣa). 'Liberation' refers to: (1) internally possessing form, externally contemplating form; (2) internally lacking form, externally contemplating form; (3) bodily realizing the pleasant liberation; (4) the base of boundless space; (5) the base of boundless consciousness; (6) the base of nothingness; (7) the base of neither-perception-nor-non-perception; (8) bodily realizing the state of cessation of perception and feeling. The first three turn away from afflictions, hence called liberations; the next four turn away from the lower realms, hence called liberations; the last one turns away from the mind having objective supports, hence called liberation. Furthermore, concerning the eight liberations, the current interpretation is different. The intent of the Hīnayāna and Mahāyāna sūtras is that contemplating form and knowing emptiness unimpededly constitutes form; such is the intent of this text. The first liberation relinquishes form with defiled characteristics; the second relinquishes the mind of form; the third accomplishes unimpeded form; the fourth relinquishes the mind of space; the fifth relinquishes the perception of apprehending consciousness; the sixth removes the perception of minimal consciousness; the seventh removes the perception of grasping concentration; the eighth removes the lack of mastery in taking up and relinquishing the accomplishment of concentration. Whence is this known? As in the virtues of the Tathāgata in the Dharma-saṅgīti Sūtra, first the names are listed, and then explained in sequence: 'Good son! What is having form and seeing form? What possesses form is all born from causes and conditions, empty and devoid of a living soul. Being able to know and see thus, one attains relinquishment of bondage; this is called liberation. What is internally having characteristics of form and seeing external form as empty and devoid of a living soul? It is all born from causes and conditions. Being able to know and see thus, one attains relinquishment of bondage; this is called liberation. What is the liberation through faith in the pure? If one discriminates characteristics of pure and impure, this is called wrong view. Because of faith in the pure, one attains liberation and relinquishment of bondage; this is called liberation. Transcending all characteristics of form, extinguishing all characteristics of resistance, not recollecting any characteristics of difference, knowing boundless space, one immediately enters the practice of boundless space. Knowing boundless space thus, one attains relinquishment and liberation from bondage; this is called liberation. Transcending all space, knowing boundless consciousness, one immediately enters the practice of boundless consciousness. This boundless consciousness is precisely empty; being able to know thus, one attains liberation and relinquishment of bondage; this is called liberation transcending boundless consciousness. Knowing that there is no slight possession, one immediately enters the practice of nothingness. "Possession" refers to the afflictions of greed, anger, and delusion; entering the practice of nothingness means extinguishing those afflictions. Being able to know thus, one attains liberation and relinquishment of bondage; this is called liberation. Transcending nothingness, knowing neither-perception-nor-non-perception as tranquil, one immediately enters the practice of neither-perception-nor-non-perception. "Neither-perception" means the stillness of intrinsic emptiness; "nor-non-perception" means existing by reliance on causes and conditions. Being able to know and see thus, one attains liberation and relinquishment of bondage, and attains the name liberation. Transcending all of neither-perception-nor-non-perception, extinguishing all feeling and perception, one enters the practice of the absorption of cessation. This bodhisattva sees thus: perception is like a mirage, feeling is like a water bubble; perception is feeling, feeling is perception; there is no knower, no living soul. Being able to know thus, one attains liberation and relinquishment of bondage; this is called liberation.' The Satyakanirgrantha Sūtra, in clarifying the Tathāgata's virtues and explaining the sequential absorptions, eight liberations, etc., is completely identical and not different from the Dharma-saṅgīti Sūtra. The rest are as in the separate essay. 3. The eight bases of vanquishing (abhibhv-āyatana), also called bases of mastery. The mind is able to vanquish the object, causing the object to accord with the mind; hence they are called bases of vanquishing. (1) Internally conceiving form, externally contemplating few forms, fair or ugly; (2) internally conceiving form, externally contemplating many forms, fair or ugly; (3) internally not conceiving form, externally contemplating few forms, fair or ugly; (4) internally not conceiving form, externally contemplating many forms, fair or ugly; (5) internally not conceiving form, externally contemplating blue, blue color, blue appearance, blue light; (6) internally not conceiving form, externally contemplating yellow, yellow color, yellow appearance, yellow light; (7) internally not conceiving form, externally contemplating red, red color, red appearance, red light; (8) internally not conceiving form, externally contemplating white, white color, white appearance, white light. Surpassing the objective realm and surpassing afflictions, they are therefore called bases of mastery. 4. The ten all-inclusive bases (kṛtsnāyatana): namely blue, yellow, red, white, earth, water, fire, wind, the base of space, and the base of consciousness. Contemplating the upper, lower, and various directions, the ten dharmas such as blue are non-dual and immeasurable; this is called the all-inclusive bases. 5. Non-contentious samādhi (araṇā-samādhi). 6. Knowledge according to resolve (praṇidhi-jñāna). 7. The four unimpeded knowledges (pratisaṃvid). 8. The six supernormal knowledges (abhijñā). 9. The thirty-two marks of a great man. 10. The eighty minor marks. 11. The four kinds of purity of all characteristics: namely purity of body, purity of realm, purity of mind, and purity of cognition. 12. The ten powers. 13. The four fearlessnesses. 14. The four grounds of self-confidence (aprakṣālitatā), namely body, speech, mind, and livelihood. 15. The three applications of mindfulness: namely, if another gives rise to slander, the Tathāgata also does not become angry; if another is able to believe, the Tathāgata also does not feel attachment; if there is neither denigration nor faith, the Tathāgata also does not abandon them. 16. Eradication of residual impressions (vāsanā). 17. The dharma of non-forgetfulness (asaṃpramoṣa-dharma). 18. Great compassion. 19. The eighteen unshared dharmas. 20. The most supreme cognition of all characteristics. 21. 'Etc.' 'Etc.' refers to the six purities: (1) purity from the obstruction of afflictions, through extinguishing the three obstructions such as afflictions, the three obstructions being skin, flesh, and heart; (2) purity from karmic obstructions, through extinguishing the twenty-two karmic obstructions—the twenty-two being stated in opposition to the twenty-two kinds of ignorance; (3) purity from retributional obstructions, through eliminating the seven kinds of saṃsāric death—the seven kinds being the three kinds of samsaric death in portions in the three realms and the four kinds of inconceivable transformation death; (4) purity of benefit, because of having no barrier between saṃsāra and nirvāṇa; (5) purity of mastery, because without effort, one can manifest in accord with one's wish with respect to all dharmas; (6) purity of non-proliferation, because of transcending the realms of speech, coarse examination, subtle reflection, and discursive thought. The preceding twenty virtues are common to both Hīnayāna and Mahāyāna; the latter six phrases of virtues under 'etc.' belong exclusively to the Mahāyāna. The remaining meanings are as explained in the treatise. The virtues above are the meaning of the Triyāna, within which there are also similarities and differences. The preceding twenty phrases are common to the Hīnayāna of those who are attached to the Dharma (dharmamūḍha); the six phrases under the word 'etc.' belong exclusively to the Triyāna. Furthermore, as for the preceding twenty phrases being common to the Hīnayāna, they are only common to the initial teaching; the latter six phrases, which are restricted to the Mahāyāna, are restricted to the final teaching. Just as below in the Mahāyānasaṃgraha with the twelve phrases of profundity, there are also two adjudications: one is the profundity of the final teaching, and the second is the profundity of the sudden teaching; they should be adjudicated in accord with the twenty-one phrases. Third, as for the virtues of the Ekayāna, as spoken in the chapter on 'Inconceivable Dharmas', the Buddha has ten kinds of virtues: 1. the buddhas' kṣetras are inconceivable; 2. the buddhas' pure vows are inconceivable; 3. the buddhas' lineage is inconceivable; 4. the buddhas' appearance in the world is inconceivable; 5. the buddhas' dharmakāya is inconceivable; 6. the buddhas' voice is inconceivable; 7. the buddhas' wisdom is inconceivable; 8. the buddhas' mastery of spiritual power is inconceivable; 9. the buddhas' unimpeded abiding is inconceivable; 10. the buddhas' liberation is inconceivable. As extensively explained in the text below in the sūtra, it is not the same as the meanings of the Triyāna and Hīnayāna. This meaning of the Ekayāna applies down through the ten bhūmis. Why? Because in the Ekayāna, cause and fruition are non-dual and not different. In the Triyāna and Hīnayāna, it applies only to the fruition and does not extend to the cause. Furthermore, as the twelve kinds of profundity in the Liang translation of the Mahāyānasaṃgraha state: 'All afflictions have already been extinguished and subdued, as though harmed by poisonous mantras; through afflictions one arrives at the exhaustion of afflictions; the Buddha realizes all-knowledge.' The treatise states: 'All afflictions have already been extinguished and subdued, as though harmed by poisonous mantras.' The commentary explains: This single verse below clarifies the eleventh profundity, the profundity of extinguishing afflictions. 'All afflictions' refers to the afflictions of seeing and cultivation, which have already been extinguished on the bodhisattva bhūmis; although the remaining mental afflictions have not yet been extinguished, they are subdued by cognition and mindfulness, rendering their activity defunct. Just as various poisons, harmed by the power of mantras, no longer possess their original capacity, mental afflictions are also like this: guarded by cognition and mindfulness, they can no longer give rise to the defilement of the two afflictions. The treatise states: 'Through afflictions one arrives at the exhaustion of afflictions; the Buddha realizes all-knowledge.' The commentary explains: Bodhisattvas retain latent afflictions (anuśaya) as factors assisting the path, unlike the two vehicles who quickly enter parinirvāṇa. Due to this matter, their cultivation of the path reaches its culmination, attaining the complete extinction of residual impressions and the realization of round cognition. Furthermore, as the fourth profundity states: 'If one does not retain this latent desire, then one would be the same as the two vehicles in nirvāṇa; if one does not eliminate manifest desire, then one would be no different from ordinary beings.' Question: The twelve profundities are the dharmakāya of fruition virtue, already free from all obstructions. Why is the retention of afflictions adduced to explain the profound meaning? Answer: Now, in the demarcation of the dharmakāya, it clarifies the dharmakāya in contrast to the limit of saṃsāra. Within the limit of saṃsāra is the meaning of non-mastery; within the scope of the dharmakāya is the meaning of mastery; hence it speaks in this way. Furthermore, as stated in the Liang translation of the Mahāyānasaṃgraha, clarifying the meaning of the Triyāna: The treatise states: 'Furthermore, a sūtra says: "The Buddhadharmas are profound."' The commentary explains: Below it clarifies the path and the fruition of the path, hence it says 'profound.' The treatise states: 'What is profound?' Within this treatise it distinguishes at length by itself: 'All Buddhadharmas have permanence as their nature, because the dharmakāya is permanent.' The commentary explains: The dharmakāya of all buddhas is permanent; all Buddhadharmas rely on the dharmakāya, taking the dharmakāya as foremost. The permanence of the dharmakāya constitutes the nature of all Buddhadharmas. The treatise states: 'All Buddhadharmas are severed, because all obstructions are completely severed and exhausted.' The commentary explains: Each and every Buddhadharma is completely without the obstruction of afflictions and the obstruction to knowledge; having obstructions severed and exhausted constitutes the nature of all Buddhadharmas. The extinction of present afflictions is 'severance'; the non-arising of future afflictions is 'exhaustion'; this is precisely the knowledge of exhaustion and the knowledge of non-arising. The treatise states: 'All Buddhadharmas have arising as their nature, because the nirmāṇakāya constantly arises.' The commentary explains: Due to the fundamental vow of compassion, the nirmāṇakāya is arisen, continuous without end; therefore the arising of the nirmāṇakāya constitutes the nature of all Buddhadharmas. The treatise states: 'All Buddhadharmas have attainable capacity as their nature, because they are able to attain the shared antidote to the eighty-four thousand afflictive behaviors of sentient beings.' The commentary explains: All Buddhadharmas have unattainability as their nature; this is the correct explanation, because due to the three non-natures, existence and non-existence cannot be determinately stated. Although they have unattainability as their nature, there is also the meaning of attainable capacity. If separated from the Buddhadharma, one could not attain the distinct understanding of the afflictions to be counteracted, and could not attain the establishment of the counteractive path. The treatise states: 'All Buddhadharmas have desire as their nature, because sentient beings with desire are gathered through love, causing them to become one's own body. All Buddhadharmas have anger as their nature; all Buddhadharmas have delusion as their nature; all Buddhadharmas have ordinary-being dharmas as their nature.' The commentary explains: This has two meanings. First, the bodhisattva gathers all sentient beings with desire into their own body, and all Buddhadharmas rely on one's own body. Second, great compassion is love, and love is precisely desire; the bodhisattva gathers all sentient beings with great compassion, and based on great compassion, practices of merit and wisdom arise. Anger, delusion, and ordinary-being dharmas are also like this. The treatise states: 'All Buddhadharmas have non-defilement as their nature; having accomplished suchness, they cannot be defiled by any obstruction.' The commentary explains: Suchness after the path has exhausted and severed all obstructions, being immaculate and pure; hence it is called 'accomplished.' It cannot be defiled by any obstruction, because all Buddhadharmas take this true reality as their essential nature. The treatise states: 'All Buddhadharmas cannot be defiled; the buddhas appear in the world, and cannot be defiled by worldly dharmas.' The commentary explains: The former clarified the objective realm of suchness; this clarifies the cognition of suchness. All buddhas and bodhisattvas take the cognition of suchness as their substance, which is precisely the saṃbhogakāya/nirmāṇakāya. This substance is manifested by the suchness of consciousness-only, not arisen from the discrimination of faculties and sense fields; it cannot be defiled by the eight worldly dharmas or the afflictions of desire, anger, and the like arisen from worldly dharmas. Why? Because it is their antidote. The accomplishment of the cultivated non-conceptual cognition is called the buddhas appearing in the world. The remaining meanings are as in the separate essay.

4.26

Chapter on Liberation

4.27

Regarding liberation: in the Hīnayāna, liberation is liberation from all hindrances; in the Triyāna, liberation is mastery of functioning; in the Ekayāna, liberation is inexhaustible mastery, namely the ten liberations: 1. All Buddhas, within a single fine dust mote, are all able to universally manifest the appearance in the world of inexpressibly inexpressible Buddhas. 2. All Buddhas, within a single fine dust mote, are all able to universally manifest the turning of the pure dharma wheel by inexpressibly inexpressible Buddhas. 3. All Buddhas, within a single fine dust mote, teach and subdue inexpressibly inexpressible sentient beings. 4. All Buddhas, within a single fine dust mote, universally manifest inexpressibly inexpressible Buddha lands. 5. All Buddhas, within a single fine dust mote, bestow prophecies upon inexpressibly inexpressible bodhisattvas. 6. All Buddhas, within a single fine dust mote, universally manifest the appearance in the world of all Buddhas of the three times. 7. All Buddhas, within a single fine dust mote, universally manifest all Buddha lands of the three times. 8. All Buddhas, within a single fine dust mote, universally manifest the masterly powers of all Buddhas of the three times. 9. All Buddhas, within a single fine dust mote, universally manifest all sentient beings of the three times. 10. All Buddhas, within a single fine dust mote, universally manifest all the Buddha works of all Buddhas of the three times. The reason ten are stated is to reveal their immeasurability. This is based upon attaining the practice-dharmas of Samantabhadra Bodhisattva and onward, whereupon one is in accord with this. The remaining meanings are as in the separate chapter.

4.28

Chapter on the Ocean of Marks in the Chapter on the Tathāgata's Ocean of Marks

4.29

Regarding the ocean of marks: according to the Hīnayāna doctrine, a Buddha has thirty-two marks like a human and eighty minor marks like a god. According to the Triyāna doctrine, the thirty-two marks and eighty minor marks are empty in the initial teaching and tathatā in the final teaching. Question: According to the Triyāna doctrine, the thirty-two marks and eighty minor marks are originally in the transformation body; why does the Mahāyānasaṃgraha subsume them under merits belonging to the dharmakāya? Answer: To know the reason, one must first understand the purpose of positing Buddhas in the teachings. If one takes the Hīnayāna, they only posit two Buddhas: first, the birth-body Buddha; second, the transformation-body Buddha. If according to the Hīnayāna, the thirty-two marks and eighty minor marks belong to the birth-body; the Buddha among humans and gods is also identical with the reward body, differing only in self and non-self. If according to the Triyāna, there is either one Buddha—meaning the Buddha of the sudden teaching, where only the single non-conceptual true nature is itself the Buddha—or two Buddhas are posited, meaning the svabhāva-dharmakāya Buddha and the response-and-transformation dharmakāya Buddha, which corresponds to the final teaching. Why? Because both are the dharmakāya. According to the Brahmajāla Sūtra, only Rocana's reward body and transformation body are differentiated into two Buddhas, without distinguishing the dharmatākāya. Or three Buddhas are spoken of: 1. the dharmakāya Buddha, 2. the saṃbhogakāya Buddha, and 3. the nirmāṇakāya Buddha. This one meaning corresponds to the teaching of turning the mind. Why? Because those of the Hīnayāna do not posit a dharmakāya; this is according to the Mahāyānasaṃgraha. Furthermore, regarding the dharmakāya, the two kinds of twenty-one-phrase merits and so forth belong either to the response body or to the dharmakāya. Or four Buddhas are spoken of, meaning the svabhāvakāya, dharmakāya, saṃbhogakāya, and nirmāṇakāya. This meaning corresponds solely to the teaching of direct advancement, and so forth. Why? Because it seeks to show that the dharmakāya is differentiated merit, whereas the svabhāvakāya is the single pervasive substance. According to this meaning, what the thirty-two marks and eighty minor marks subsume differs: in view of two bodies, they are both the dharmakāya; in view of three bodies, they belong to the transformation body; in view of four bodies, they belong to the dharmakāya and the transformation body. If they belong to the dharmakāya, the thirty-two marks and so on are its meritorious aspects; if they belong to the transformation body, the thirty-two marks are its physical aspects. How this is known is that in the Mahāyānasaṃgraha, when explaining the three bodies, either the originally existent and that born of cultivation are the dharmakāya, the mark of merely manifesting pure lands to enjoy dharma pleasure is the response body, and the marks of achieving awakening through the eight aspects are the transformation body; or the originally existent is taken as the dharmakāya, that which can depend upon cultivation and be born is the response body, and the arising of transformations based on the response is the transformation body. Because of these differences, determining the present meaning cannot be fixed; it should be considered accordingly. Furthermore, based on increasing numbers of Buddhas: a single-number Buddha is the tathāgatagarbha Buddha. Two-number Buddhas are: first, the svabhāva-dharmakāya and the response-and-transformation dharmakāya; second, the response body and the transformation body. Three-number Buddhas mean the dharmakāya, the response body, and the transformation body. The three dharmakāyas are: the originally existent dharmakāya, the dharmakāya transformed and relied upon after cultivation, and the dharmakāya of transformation functions following conditions. The three response bodies are: the response body attained through cultivation, the response body conforming to principle, and the response body. The response body that responds to dharma and conditions of pleasure in pure lands, and the response body of transformative functions following conditions. The three transformation bodies are: the transformation body flowing from the superior merits of the dharmakāya, the body arising from transformations of the response body to guide beings, and the manomaya-transformation body that guides those of lower faculties. The four numbers mean the four Buddhas—the svabhāvakāya and so forth—all free from the four errors and accomplishing the four merits: the existence of the svabhāvakāya corresponds to substance-merit; the non-existence of the svabhāvakāya is the merit of freedom from marks; being both existent and non-existent is the merit of following conditions; being neither existent nor non-existent is the merit of freedom from errors. The remaining bodies should also be understood accordingly. Now in this Avataṃsaka Sūtra's Chapter on Inconceivable Dharmas, Chapter on the Ocean of Marks, and Chapter on Minor Marks, someone determined that they belong to the measure of the three bodies. This is probably not so. This sūtra does not have three bodies, but only two kinds of ten bodies, as explained before and after. Now, among these three chapters, the first chapter is the essence, the Chapter on the Ocean of Marks is the characteristic, and the Chapter on Minor Marks explains the function. As for the meaning of these marks, according to the present text, there are ninety-seven marks, and below in the text they are separately explained in detail as having marks as numerous as the dust motes of ten ocean-worlds adorned by lotus treasuries, and so forth. If one goes by this text, the Triyāna and Hīnayāna do not have this; it is solely the Ekayāna. One should know that the teachings are divided into Triyāna, Hīnayāna, and Ekayāna, and all differ. If one speaks only generally, understanding will not arise at all. The remaining meanings are as in the separate chapter.

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華嚴經內章門等雜孔目章 — Classical Chinese