English (machine translation)
Translation of 華嚴一乘成佛妙義
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- pramana-mt · Machine translation by Gemini 3.8 Flash (2026-10-21) of in.bauddha.taisho.1890 · Machine output without human authorship: no copyright is claimed (CC0 1.0). The original text keeps its own…
Contents
- 1 — 39 parts
Text
1.1
Compiled by the śramaṇa Gyeondeung of Cheonggu.
1.2
I take refuge in the ten-bodied Vairocana Buddha, / in all Tathāgatas exhausting the dharmadhātu, / in the perfectly fulfilled wheel of the three kinds of attainment of Buddhahood, / and in the ocean-like assemblies of Samantabhadra, Mañjuśrī, and the rest. / Bound with all fetters at the stage of saṃsāra, / my heart longs for rebirth in the pure Buddha-land. / I pray only that they grant compassion to increase my wisdom and mindfulness, / so that by unfolding this profound principle, I may benefit self and others, / causing the Dharma to endure long and repaying the Buddha's kindness.
1.3
Now, the dharma-nature is vast and shoreless, and the ocean of Buddhahood is boundless and inexhaustible. That icchantikas attain Buddhahood is the ultimate teaching; that insentient beings all attain it is the sublime discourse. Even great sages of the highest stages can hardly exhaust it, and worthies of penetrating wisdom can scarcely measure it—how much less can the ordinary and foolish of the final age match the marvelous intent of the Great Master? Therefore, according to my own limited understanding, I have searched the scriptures in various places to disclose the purport of attaining Buddhahood, briefly presenting five sections: first, revealing the lineages of attaining Buddhahood; second, determining the persons who attain it; third, explaining the differences among the teachings; fourth, the section on the varieties of swiftly attaining Buddhahood; and fifth, the section on questions, answers, and discriminations.
1.4
In the first section, the attainment of Buddhahood is threefold: Buddhahood according to stage, practice, and principle. Thus the third fascicle of the Commentary says: Following the intent of the entire sūtra from beginning to end, there are three kinds of attainment of Buddhahood: first, in terms of stage; second, in terms of practice; third, in terms of principle. Regarding the first, in terms of stage, this attainment of Buddhahood is explained by relying provisionally on the five stages such as the ten abodes of the Three Vehicles in the Final Teaching. Therefore, the Root Commentary says: Using the skillful means of the six characteristics, at the final mind of the ten faiths, after the stage of superior advancement, one enters the initial stage of the ten understandings and immediately attains Buddhahood. Because this is the stage of non-retrogression in the Final Teaching of the Three Vehicles, by means of the six characteristics of the One Vehicle interfusing and subsuming [all stages], it possesses all stages up to the fruit of Buddhahood. The meaning is that the abode of the initial arousal of the aspiration is the universal characteristic, the second abode and the rest are the particular characteristics. Because the second abode and the rest equally bear the meaning of arousing the aspiration, they are called the common characteristic. Because the second abode and the rest are mutually distinct, they are called the distinctive characteristic. Because the universal arousal of the aspiration is accomplished based on the second abode and the rest, they are called the integrating characteristic. Because the second abode and the rest each abide in their own phenomena and constantly do not act [as the others], they are called the disintegrating characteristic. Therefore, when the particular second abode and the rest subsume the universal stage of the arousal of the aspiration, that is the attainment of Buddhahood. Thus the second fascicle of the Daśabhūmika-śāstra says: "The bodhisattvas of the faith stage up to the inconceivable Buddha-dharma form a single dependent origination, and it is encompassed by the meanings of the six characteristics—universal, particular, and so forth." The Treatise says: We clearly know that cause and effect are simultaneously mutually accommodating; each subsumes all, mutually serving as host and companion. One must ponder this deeply; there is no doubt about this matter. "The faith stage" refers to the stage of faith-practice, which is the stage of the three classes of worthies prior to the [ten] stages (this is one of the two explanations in the ninth fascicle of the Commentary). Question: Why does it not speak of attaining [Buddhahood] on the basis of the stage of faith? Answer: The fourth fascicle of the Commentary says: In terms of the Final Teaching, this faith is merely the skillful means for the stage of the ten abodes, and has no separate stage of its own. Thus the Benye jing says: "Before ascending to the stages, there are these ten minds." Furthermore, the Renwang jing speaks only of the three classes of worthies and the ten classes of sages, and does not speak of a fourth. Moreover, in this sūtra, in the subsequent four stages, all involve entering samādhi and, upon emerging, listing ten names and distinguishing ten meanings, etc.; only within faith is this absent. Thus it can be known. Question: When one attains Buddhahood at the stage of the initial arousal of the aspiration, is it accomplished by the mutual subsumption of five stages, or is it accomplished by the mutual subsumption of six stages? Answer: If unfolded, it is accomplished by the mutual subsumption of six stages. The ten faiths subsume the initial abode, and it is accomplished by the mutual subsumption of five stages. As for its being accomplished by the mutual subsumption of six stages when unfolded, the second fascicle of the Wujiao zhang says: First, it is revealed by relying provisionally on the stages: that is, from the ten faiths up to the fruit of Buddhahood there are six distinct stages; whenever one obtains one stage, one obtains all stages. Why is this? Because they are mutually taken up through the six characteristics, because they are host and companion, because of mutual interpenetration, because of mutual identity, and because of perfect interfusion. The meaning is that when the stage of the initial arousal of the aspiration is the host, the other preceding and succeeding stages are the companions, up to when the fruit of Buddhahood is the host, the other preceding stages are the companions. Mutual interpenetration concerns function; mutual identity concerns substance; perfect interfusion is the non-obstruction of substance and function. In stating that these stages mutually subsume one another, the fifth fascicle of the Commentary gives three reasons: first, because the dependent origination of the dhāraṇī doors mutually subsumes [them]; second, because Samantabhadra's bodhicitta universally encompasses the six stages; third, because the dharma-nature has neither beginning nor end. These three reasons are general, while the five reasons in the second fascicle are specific. The general and specific together make eight reasons. "Dhāraṇī" is total retention: stage by stage they mutually subsume one another, hence it is named total retention. Samantabhadra's sixty practices are indeed the practices of the six stages, as recorded before; hence it says it encompasses the six stages. The meaning is that although they are the Samantabhadra practices of the One Vehicle, one practice is all practices, and so forth. Viewing this provisionally through the stages of the Final Teaching, one stage is all stages, and so forth. When this practice is provisionally relied upon as the perfection of faith and the completion of practice, it is called the attainment of Buddhahood according to practice; when provisionally relied upon as the completion of the stages such as the abodes, it is called the attainment of Buddhahood according to stage. These are the essential points. Question: Now, when the stage of the initial arousal of the aspiration is called Buddha, is it because the underlying principle relied upon is equal, and therefore we say that the initial arousal of the aspiration is immediately Buddha? Answer: The fifth fascicle of the Commentary says: As for being immediately Buddha, someone explained: some say the fruit is spoken of in the cause; some say the understanding is the same as the Buddha's realm; some say it is in terms of the equality of principle. If in terms of the Three Vehicles teaching, it can also be explained as above. Now examining the context, in terms of the Perfect Teaching of the One Vehicle, the beginning and the end mutually subsume one another in perfect interfusion without obstruction: to attain the beginning is indeed the end, and only by exhausting the end does one reach the source of the beginning (thus the three reasons above were stated). Therefore, we know that principle and wisdom, practice and stage, are altogether perfectly interfused without obstruction. Question: Now, when the initial arousal of the aspiration encompasses and subsumes the preceding and succeeding stages to attain Buddhahood, is it called Buddha according to what is subsumed, or is it called Buddha as that which subsumes? Answer: It is as in the essential notes. Question: In establishing this attainment of Buddhahood according to stage, is there textual authority relied upon? Answer: The proof texts are not one. In the Wujiao zhang there are seven texts: the first three texts and the fifth text are general proofs, and the remaining three texts are specific proofs. Concerning the seven texts for attaining Buddhahood at the stage of the initial arousal of the aspiration: [The first is] being in the first stage, etc. The second is knowing that the one is the many and the many are the one. The third is the thirty-first fascicle of the Sūtra, which says: "The ineffable of the ineffable fills all spoken ineffables; spoken throughout all kalpas, the ineffable cannot be exhausted (the same in the new [translation's] fascicle forty-five)." The fourth is the tenth fascicle of the Sūtra (the new seventeenth), which says: "The minds of all sentient beings can all be individually known (the mental actions of sentient beings can be counted and known); the dust motes of all lands can also be numbered (the dust motes of countries are also like this)." The fifth is the Daśabhūmika-śāstra, which says: "The bodhisattvas of the faith stage up to the inconceivable Buddha-dharma form a single dependent origination, and it is encompassed by the meanings of the six characteristics—universal, particular, and so forth." This is a text expressing the meaning; pointing to the direct text, some say it is the text on the comparative measurement of practice in the third fascicle, because that text says: "The sūtra says: 'Faith means having faith in that which the Buddhas, the Tathāgatas, originally practiced and entered, up to the inconceivable Buddha-dharma, giving rise to immeasurable doors of practice in the Tathāgata-realm that has neither middle nor boundary, entering the realms of all Tathāgatas.'" Pointing out the matter to refute it, [one says:] this is an extreme error. Why? Because within that comparative measurement of practice, it does not speak of the six characteristics. Furthermore, it only speaks of faith-practice, and does not speak of the faith stage. Moreover, citing this proof is for proving the meaning of the stage of the initial arousal of the aspiration reaching the fruit of Buddhahood, not the meaning of the initial bhūmi realizing the fruit of Buddhahood. Therefore, it is completely wrong. Some say that the text explaining the ten entrances in the first fascicle is what is cited by the Treatise, because that text says: "All bodhisattvas' inconceivable Buddha-dharma," and so on, extensively. Then it is examined: The bodhisattvas of the faith stage prior to the [ten] bhūmis up to the inconceivable Buddha-dharma of the Buddha fruit form a single dependent origination, and because of the mutual identity of the six characteristics' skillful means in perfect interfusion, within each individual stage the six stages are each subsumed, and when each individual stage is fulfilled, all reach the fruit of Buddhahood. The sixth is because the bodhisattva of the initial arousal of the aspiration is immediately Buddha, etc. The seventh is the ninth fascicle of the Sūtra (the new seventeenth), which says: "One who observes in this way, with minor skillful means, swiftly attains all virtues of the Buddhas. Always delighting in observing the non-dual mark of dharmas, this is possible (if bodhisattvas can correspond with such contemplative practice and do not give rise to dualistic understandings among dharmas, all Buddha-dharmas swiftly appear before them), at the time of the initial arousal of the aspiration, they immediately realize right awakening (they immediately attain anuttarā samyaksaṃbodhi), know the true nature of all dharmas (the mind's own nature), are endowed with the body of wisdom (accomplish the body of wisdom), and are not awakened by another." Question: As for observing in this way, what kind of observation is it? Answer: The text immediately preceding says: "Being fully endowed with and nurturing the mind of great compassion, fully discriminating sentient beings yet not abandoning sentient beings, nor abandoning quiescence, performing supreme deeds without seeking retribution, observing all dharmas as like an illusion, like a dream, like lightning, like an echo, like a phantom." The fifth fascicle of the Commentary says: The main questions are three: first, asking about cultivating pure conduct; second, accomplishing the stages; third, obtaining the fruit. That is, the sūtra says: "How, by what skillful means, does one cultivate pure conduct, become endowed with the path and stages of the bodhisattva's ten abodes, and swiftly attain supreme, equal bodhi?" Within the third [question's answer] there are two parts: first the Dharma, then the analogy, up to answering the third question, which has two parts: first repeating the preceding, second initiating the subsequent. Within initiating the subsequent there are two layers, showing small cause obtaining great fruit. Within that each has two parts: first stating, then explaining. In first stating, taking minor skillful means is the cause, and swiftly attaining, etc., is the fruit. In explaining why one swiftly attains great fruit from a minor cause, it explains that because one constantly delights in observing compassion and wisdom, emptiness and existence, etc., as non-dual dharmas, therefore one swiftly attains it, saying "this is possible." The rest is as cited in the extensive record.
1.5
Second is the attainment of Buddhahood according to practice. The third fascicle of the Commentary states: "In terms of practice, it relies not at all on stages; having reached the ultimate point in one's own share and the stage of superior advancement, one immediately reaches the fruit of Buddhahood" (and so forth). The lower fascicle of the Chapter states: "Because it is accomplished through faith, it is Buddhahood of practice, not Buddhahood of stages" (and so forth). Question: If it does not rely on stages, why do various texts say that lodging in the completion of the ten faiths and subsuming the subsequent stages is itself the attainment of Buddhahood? Answer: Generally, the attainment of Buddhahood according to practice can have two meanings: first, in terms of the virtue inherent in the One Vehicle's own substance; second, in terms of the lodged gateway. Hence, the fourth fascicle of the Commentary states: "In terms of the Perfect Teaching, there are two meanings: if relying on Samantabhadra's own dharma, all are devoid of stages; if relying on the lodged dharma, it is identical to the Final Teaching. However, at the juncture of the completion of faith entering the stages, universally subsuming all stages, they are all within this, with none unfulfilled. This is because practice subsumes stages." The text of the third fascicle of the Commentary is spoken in terms of the first meaning; the other texts are in terms of the latter meaning. Concerning Samantabhadra's inherent virtue in the first meaning, the fourth fascicle of the Commentary states: "Because the completion of faith accomplishes this Bhadraśrī stage, it is identical to Samantabhadra's vast three karmas, covering cause and fruit, pervading all places, exhausting all times, and constantly performing the boundless great functions of the dharmadhātu. This is constant accomplishment, and discussed according to its own characteristic, it does not rely on the various stages. Now, manifested within the gateway of faith, it is subsumed under faith." Furthermore, the preceding text says: "Or it is distinguished solely in terms of the inherent virtue of Samantabhadra, as spoken in the 'Chapter on the Practice of Samantabhadra'." Upon examination: The "Chapter on Samantabhadra" has sixty practices; this means that one practice is all practices, and all practices are one practice, layered and inexhaustible, and therefore it does not rely on the gradual sequence of those stages. Hence, the sixteenth fascicle of the Commentary states: "In the second part, distinguishing the practice of Samantabhadra, it first explains that the [obstacles] to be remedied are vast, having a hundred thousand hindrances, and the remedies are vast, having sixty practices. Furthermore, because the dharmadhātu obstructed [by them] is layered like Indra's net, it makes that which can obstruct identical to what is obstructed, both being inexhaustible." As for the words "one's own share and the stage of superior advancement," the second fascicle of the Commentary states: "However, speaking universally, these divisions have seven tiers: first, divided according to the raw and ripe states of a single practice; second, in terms of two practices, as when the practice of giving is accomplished, one subsequently cultivates morality and so on; third, divided according to the two benefits; fourth, in terms of stages of practice, taking the attainment of a stage as superior advancement; fifth, divided according to inference and direct realization; sixth, in terms of two stages, where the preceding stage being accomplished is one's own share, and progressing toward the subsequent stage is superior advancement; seventh, in terms of cause and fruit: the accomplishment of the cause is one's own share, and the fruit is superior advancement. Now, this seventh corresponds to the accomplishment of Samantabhadra's perfect cause, progressing toward the wondrous fruit of nature-origination." Hence, the text of the Commentary states, "covering cause and fruit." Question: Concerning the latter meaning, where is this completion of faith located? Does the name "ten faiths" apply universally, or is the tenth faith named the completion of faith? Answer: The name applies universally to the ten faiths. Why? Before entering the stages, one sequentially cultivates the minds of the ten faiths, and further for one, two, or three kalpas augmentatively cultivates the ten minds to enter the stage of the first abode; this is called the fulfilled mind. Hence, the fourth fascicle of the Commentary states: "In terms of the Final Teaching, this faith is merely the expedient means for the stage of the ten abodes, and has no separate stage of its own. Thus the Benye jing states: 'Before ascending to the abodes, there are the names of these ten minds: first, the mind of faith; second, the mind of mindfulness; third, the mind of diligence; fourth, the mind of wisdom; fifth, the mind of concentration; sixth, non-retrogression; seventh, the mind of dedication; eighth, the mind of protection; ninth, the mind of morality; tenth, the mind of vows. Augmentatively cultivating these minds for one kalpa, two kalpas, or three kalpas, one then attains entry into the first abode; the mind has ten augmentative accomplishments, called the hundred dharma-illuminating gateways, and called entering the gotra of practice.' Therefore, we know there is no separate stage, but merely expedient practice." Question: Are those one, two, or three kalpas within the ten thousand kalpas, or are they external kalpas? Answer: They are kalpas within the ten thousand kalpas. Hence, the Commentary on the Awakening of Faith states: "As the Benye jing states: 'This bodhisattva of the marks of faith practices the ten dharma precepts for ten thousand kalpas, and will enter the ten minds of faith and enter the stage of the first abode.'" The explanation states: "Here, saying 'enters the stage of the first abode' refers to the stage of the abode of the initial arousal of the aspiration among the ten abodes. Because it is only upon reaching this stage that one attains the non-retrogressing mind of faith, it is therefore also called 'entering the ten minds of faith,' not referring to the ten faiths prior to the ten understandings." The intention is that since it says entering the stage of the first abode in ten thousand kalpas and does not say ten thousand and more, we know they are internal kalpas. Question: What is the difference between the fulfilled mind of the ten faiths and the abode of the initial arousal of the aspiration? Answer: There is no difference. Hence, the Commentary on the Awakening of Faith states: "It does not refer to the ten faiths prior to the ten understandings" (and so forth). Furthermore, the fourth fascicle of the Commentary states: "This is in terms of the culmination of faith, while that is with regard to the beginning of the abodes, and thus they are not two." Question: If so, when attaining Buddhahood at the culminating mind of the ten faiths is itself the attainment of Buddhahood according to stage, why is it called the attainment of Buddhahood according to practice? Answer: Their aspects are viewed differently, but their substance is not different. The intention is that the non-retrogressing rank of stage is named "stage," while the meaning of the practice of the mind of faith is named "practice." Question: When the fulfilled mind of the ten faiths in the Three Vehicles of the Final Teaching manifests the eight aspects of attaining Buddhahood, what is the difference between that and this attainment of Buddhahood upon the completion of faith in the One Vehicle? Answer: When they manifest the attainment of Buddhahood at this stage, they are not sovereign with respect to all subsequent stages because they have not yet attained them, and it is merely a provisional manifestation temporarily aroused at their current stage. Here, it is not so: when this function is aroused in the initial stage, it is aroused simultaneously in all subsequent stages, because all have already been attained, because it is real practice, and because it covers all six stages. Question: If the meanings of the One Vehicle and the Three Vehicles are distinct in this way, why do they both arouse this function upon the superior advancement part of the completion of faith? Answer: Desiring expediently to reveal this One Vehicle attainment of Buddhahood upon the completion of faith so that it may be easily believed and accepted, it was therefore first spoken in that way in that teaching. Question: Under the gateway of the One Vehicle, since all stages are present within one stage and one attains Buddhahood upon the fulfilled mind of faith, why is it necessary to further explain the subsequent stages? Answer: The subsequent stages explained are precisely the entirety within the initial [stage]. Just as with the initial, the subsequent are also like this. Question: If the subsequent are immediately complete, so that attaining the initial means attaining the subsequent, could it also be that the subsequent also complete the initial, so that not attaining the subsequent would mean one also ought not to attain the initial? Answer: It is indeed so. But because at the time of attaining the initial there is none who does not attain the subsequent, therefore by attaining the subsequent stage one necessarily attains the initial stage. Question: Why is it that upon attaining the initial stage, the subsequent are all attained? Answer: In the inherent virtue of the One Vehicle, cultivating within one practice covers the practices of the dharmadhātu, and cultivating all practices also covers one practice. When these practices of one-is-many and so forth are viewed by lodging them in the stages of the Final Teaching, following the attainment of one stage, all those stages are attained at once, sovereign and unhindered. Question: Why is it that in the practice of the One Vehicle, all practices are cultivated within one practice, and one practice is also cultivated within all practices? Answer: Because one contemplates all dharmas as like an illusion, like a dream, like lightning, like an echo, like a phantom, and so forth, one practice is itself all practices, and so on. Hence, the "Chapter on Pure Practice" states: "Contemplate all dharmas as like an illusion […] up to like a phantom; one who contemplates thus, with small expedient means, swiftly attains all the merits of all Buddhas […] even up to: at the very moment of initial arousal of the aspiration, one immediately accomplishes correct awakening," and so forth. The intention is, taking the first two analogies for the moment: by the power of his arts, an illusionist conjures a single scarf to make a great mountain, large and small beasts, and various other forms; this one great mountain is entirely formed of the single scarf, and the large and small beasts are also like this. Since the substance is not two, how could their characteristics be different? Therefore, when one small beast or a great mountain is raised, the entire substance is completely what is grasped, being like this. By the power of the arts of the illusionist of ignorance, the single dharmadhātu is conjured to make various paratantra forms; a single dust mote is entirely the single dharmadhātu forming great mountains and so on. Thus, contemplating a single dust mote as like an illusion, all dharmas such as great mountains are completely subsumed. Therefore, as any single dharma is raised, all dharmas of the dharmadhātu are completely raised; hence, one practice necessarily is all practices, and all practices are themselves one practice. Thus, the "Chapter on the Ten Forbearances" states (thirty): "This bodhisattva deeply enters into all dharmas as all being like illusions, contemplates the dharmas of dependent origination, understands manifold dharmas within a single dharma, and understands a single dharma within manifold dharmas" (and so forth). Furthermore, a sūtra states: "Or manifesting a moment to make a hundred years, the power of illusion is sovereign, delighting the world." As for the analogy of a dream: just as a person in a dream sees someone living from youth to old age, yet upon waking it was an instant, like a dream. All dharmas are also like this. Thus, a sūtra states: "Dwelling in a dream, one thinks years have passed; waking, it was but an instant […]." Therefore, though time is measureless, it is subsumed in a single instant; hence, we know that practice in a single thought-moment is practice of measureless kalpas. This being so in terms of time, it is also so in other regards, such as space. In the wondrous meaning of the One Vehicle, one should direct one's attention solely to this. Therefore, when the initial stage is attained, all are attained simultaneously. Question: If attaining the initial stage means attaining all stages, why do various sūtras and treatises explain the gradual sequence of the stages' descending order? Answer: Because the establishment of the various stages in this sūtra has two skillful means: first, in terms of characteristics and with regard to the gateway, the sequence of the stages is differentiated, lodged to be identical with the Three Vehicles, for the sake of easily leading them; this is the Shared Teaching. Second, in terms of substance and with regard to the dharma, the preceding and succeeding mutually interpenetrate, perfectly interfused and sovereign, distinct from those Three Vehicles; this is the Distinct Teaching. It is only because without shifting the gateway they are constantly mutually identical, and without destroying mutual identity there are constantly preceding and succeeding, that the two meanings are interfused and not in conflict. Question: If the initial gateway of this faith and so forth is itself all, why is it not attained at the initial mind of the stage of faith, but spoken of at the fulfilled mind and so forth? Answer: According to the Distinct Teaching itself, accomplishment does not rely on stages. Now it is spoken by lodging in the stages of the Final Teaching of the Three Vehicles: because in that teaching, only upon the completion of faith without retrogression does one manage to enter the stages, now, precisely lodging in the place where one manages to enter the stages in that [teaching], one simultaneously attains the practice-characteristics of all these preceding and succeeding stages. Therefore, it is not spoken of at the initial mind of faith, because not yet having attained non-retrogression, it does not constitute the characteristics of a stage, being merely practice. Question: If, because one enters the stages only upon the completion of faith without retrogression, the fulfilled mind is spoken of, then one ought to attain Buddhahood at the stage of abode; why is it called the completion of faith? Answer: Because it is accomplished through faith, it is Buddhahood of practice, not Buddhahood of stages (text of the upper and lower fascicles). Question: Relying on which text is this attainment of Buddhahood established? Answer: It is established relying on this text: "The merit of that single thought-moment of a bodhisattva of initial arousal of the aspiration," and so forth. Hence, the Commentary on the "Chapter on Bhadraśrī" states: "Among the three kinds of arousal of the aspiration in the Awakening of Faith, this corresponds to the very first, the arousal of the aspiration upon the fulfillment of faith; hence it says 'initial.' It is identical to the abode of the initial arousal of the aspiration and the 'Chapter on the Merits of the Arousal of the Aspiration' below; this is in terms of the culmination of faith, while that is with regard to the beginning of the abodes, and thus they are not two." Furthermore, the eighteenth fascicle of the Commentary states: "If practice subsumes stages, then attainment of Buddhahood occurs at the fulfilled mind of the ten faiths, as spoken in the 'Chapter on Bhadraśrī.' This single track does not exist anywhere else outside this Perfect Teaching; it is truly the […] precedent of the One Vehicle tradition." The Commentary on the Awakening of Faith states: "Regarding arousal of the aspiration upon the fulfillment of faith: faith resides in the ten abodes, additionally taking the ten faiths; cultivating the mind of faith within the stage of the ten faiths to fulfillment, one arouses the resolute mind and immediately enters the initial mind of the ten abodes, called the abode of the arousal of the aspiration; that is, the practices of the ten faiths being fulfilled is called the fulfillment of faith, and advancing into the beginning of the ten abodes, it is therefore called the arousal of the aspiration." Question: Why does the arousal of the aspiration in this chapter speak in terms of the culmination of faith? Answer: The "Chapter on Bhadraśrī" explains the practices of the ten faiths, and is therefore spoken in terms of the completion of faith. Question: Why are the practice-virtues of this bodhisattva of completed faith profoundly vast and boundless? Answer: The Commentary states: "Because of four kinds of difficulties, although this is the initial mind, this merit is vast and boundless. First is difficulty of place: namely, being able to arouse the aspiration in the place of the suffering and distress of saṃsāra; this generates vast virtue. Second is difficulty of time: namely, having aroused the aspiration long ago and remaining steadfastly unmoved is not yet considered difficult, but now it is the reverse of this, hence it generates much virtue. Third is difficulty of object: namely, being able to seek this limitless bodhi; since the mind follows the object, it is vast. Fourth is difficulty of mind: namely, if in arousing the aspiration one advances and retreats uncertainly, the virtue generated is not vast; now, remaining long [in it], this is vast." In the Questions and Answers of Xiangxiang, it is asked: "The excerpted text says: 'In terms of the dharma-gateway of the bodhi-mind, attaining the dharma-gateway of faith and attaining Buddhahood up to ten thousand kalpas is the Buddha of practice, not the Buddha of stages, and so forth. In terms of the time when the Buddha of practice in the One Vehicle is accomplished, does the path take ten thousand [kalpas]? Or is it the path when the Buddha of practice in the Three Vehicles is accomplished?' Answer: 'In the teachings of the various Three Vehicles, the practices of the ten faiths are fulfilled in ten thousand kalpas, merely manifesting the place where the Buddha of practice in the One Vehicle is fulfilled; it is not the fulfilled Buddha of the Three Vehicles, nor is it the fulfillment of the Buddha of practice in the One Vehicle. But unmoved for ten thousand kalpas, only after these ten thousand kalpas of ineffable-ineffable kalpas is the Buddha of practice fulfilled and accomplished. The meanings of eighty thousand kalpas and so forth, even up to reaching it in one kalpa or two kalpas, can be known and understood by analogy.'"
1.6
Third, the attainment of Buddhahood according to principle. Volume three of the Commentary states: "Third, according to principle, then all sentient beings have already completed [attainment] and do not become [Buddhas] anew, because other characteristics are completely exhausted." The meaning is: all sentient beings have the real as their essence; if one discusses differentiated characteristics in accordance with their essential nature, those characteristics are completely exhausted in a single flavor of equality; therefore, all are fundamentally Buddhas. Question: A Buddha is an awakened one, whereas sentient beings are in a deluded stage; how could it be that, because of having the one single flavor of the real as their essence, all are fundamentally Buddhas? Answer: Because they have the one real principle as essence, sentient beings also have no differentiation whatsoever in their characteristics upon that [real]; therefore, all sentient beings are manifested by the Buddha-body of the awakened one, and those manifested sentient beings are identical to the Buddha-body capable of manifesting [them]; hence, there are no sentient beings that do not attain Buddhahood. Question: Is this One Vehicle attainment of Buddhahood explained solely according to principle, or does it also encompass phenomena? Answer: It encompasses both principle and phenomena. The meaning is that the principle upon which the Buddha relies is termed "principle", and the various virtues such as the wisdom that is able to rely [upon it] are all termed "phenomena"; these principle and phenomena together are termed the "Buddha-body". Because it is manifested by this Buddha-body, the capable [manifestor] is identical to the manifested, and thus possesses both principle and phenomena completely. Question: If so, do all sentient beings attain [it] through arousing the aspiration and practicing? Answer: They attain [it] through arousing the aspiration and practicing. Let us consider Śākyamuni Buddha for a moment. When Śākyamuni initially aroused the aspiration, he gathered all sentient beings so that they all completely aroused the aspiration; he also gathered the gateways of practice through difficult and austere practices over innumerable great kalpas so that they all completely practiced; he gathered the gateway of attaining Buddhahood beneath the bodhi tree so that they all completely attained Buddhahood; and down to nirvāṇa it was also like this. As it is with one Buddha, so it is with the gateways gathering the Buddhas of the ten directions and the three times. Therefore, earlier and earlier they have completed [attainment], and later and later, anew and anew, they also attain [it]. This is just as there is not a single aspect missing between the Buddha capable of manifesting and the sentient beings manifested; therefore, the various stages are also fully possessed. Question: How is it known that the gateway gathering the Buddhas sees that all sentient beings have already completed arousing the aspiration, practicing, and so on, and also that later and later they arouse the aspiration, practice, and down to attaining Buddhahood? Answer: Fascicle thirty-seven of the sūtra states: "Sons of the Buddha! Within the body of the Tathāgata, one sees all sentient beings arousing the bodhi-mind, practicing the bodhisattva path, attaining equal and right awakening, down to seeing all sentient beings entering peaceful extinction and nirvāṇa—it is also like this." Furthermore, fascicle thirty-two states: "Because all Buddhas tame and transform all sentient beings, in thought-moment after thought-moment they attain equal and right awakening; not that they did not previously awaken to the correct Dharma of all Buddhas, nor do they abide in the stage of learning to attain right awakening." Fascicle sixteen of the Commentary, explaining the first passage, says: "Below, the gateway of manifesting cause and effect is clarified (this states the passage's intent); because the bodhi-body is equal to sentient beings, it is completely manifested within it; because that which is manifested is identical to that which is capable of manifesting, therefore there are no sentient beings that do not attain Buddhahood. According to the Perfect Teaching, all sentient beings have already, from the very beginning, finished arousing the aspiration, finished practicing, and finished attaining Buddhahood; there is no new attainment, and principle and phenomena are fully possessed." Saying "down to nirvāṇa" is because, among the eight aspects, it cites from the beginning down to the end. Question: How many causes are there explaining this first passage? Answer: The sūtra explains it with ten causes. Therefore the sūtra text says: "All are of one nature, because of being without nature, without characteristics, inexhaustible, unborn, and unceasing; because of the nature of self and non-self; because of the nature of sentient beings and non-sentient-beings; because of awakening having nothing to be awakened to; because the dharmadhātu has no intrinsic nature; and because the realm of space has no intrinsic nature." The Commentary says: "Why are sentient beings of the same nature as bodhi? This meaning is explained and established briefly with ten causes: first, because sentient beings rely upon bodhi and have no intrinsic nature, they are therefore identical to bodhi in attaining right awakening and so forth; second, because they have no intrinsic defiled characteristics; third, because there is nothing to be exhausted; fourth, because originally unborn; fifth, because also without new cessation—the above four together make one clause; sixth, because the nature of the self is intrinsically empty; seventh, because the arising of multiple conditions is not [true] arising; eighth, because even if awakening wisdom arises, there is nothing to be awakened to; ninth, because the dharmadhātu upon which they rely also has no nature; tenth, because the original nature of the realm of space has no essential nature." Question: Why does one equally awaken to all having no nature like this? Answer: Next, the sūtra concludes: "Equally awakening to all having no nature like this, with inexhaustible wisdom and natural wisdom, all Tathāgatas liberate sentient beings with boundless great compassion." The Commentary says: "In the general conclusion below, 'inexhaustible wisdom' is because its illumination and function are limitless. 'Natural wisdom' is because it does not depend on effort. 'Boundless great compassion' is because it gathers and transforms with the same body [of reality]. Regarding gathering and transforming with the same body, the Awakening of Faith says: 'There are two kinds of external conditions for sentient beings: first, differentiated conditions; second, equal conditions. Regarding the equal, all Buddhas and bodhisattvas vow to liberate all sentient beings, naturally perfuming and never abandoning them, and by the power of the wisdom of identical body, they manifest actions according to what should be seen and heard. That is to say, because sentient beings rely upon samādhi, they are then able to see all Buddhas equally.'" The Commentary says: "Among these, 'vowing to liberate sentient beings' is the equal mind. 'Naturally' and so forth is constantly functioning in response to capacities. 'By the power of the wisdom of identical body' explains and establishes constant function. 'According to what should...' and so forth reveals its functional characteristics. Second, it clarifies the meaning of equality displayed toward capacities. That is, bodhisattvas from the ten abodes onward, by the power of samādhi, completely see that the physical measure of all Buddhas is equal, without any characteristics of demarcation between this and that; therefore it is said 'to see equally'." Question: If all sentient beings have all attained Buddhahood, why are there currently sentient beings who are not identical to Buddhas? Answer: This is because what is seen by expedient [teachings] is different; for the capacity of the Perfect Teaching, they have attained Buddhahood from the very beginning. Question: What capacities see differently? Answer: For those at the stage of humans and devas, there are truly real entities of the two selves of person and dharmas. If looked at within the teachings of the Hīnayāna, this sentient being is merely an aggregation of the real dharmas of the five aggregates, and originally there is no person. In the Initial Teaching of the Mahāyāna, they are manifested by consciousness-only, like an illusion, seeming to exist, but in their immediate aspect they are empty, without person and without dharmas. According to the Final Teaching, they are entirely the dependent origination of the tathāgatagarbha; their whole essence is identical to tathatā, possessing virtues like the sands of the Ganges, which constitutes sentient beings; hence the Buzeng bujian jing states: "Sentient beings are identical to the dharmakāya; the dharmakāya is identical to sentient beings. Sentient beings and dharmakāya are one in meaning and different in name." The explanation says: this school takes it according to principle, that sentient beings are identical to Buddhas. According to the Sudden Teaching, the characteristics of sentient beings are originally exhausted in principle, their nature is originally manifest, towering and self-evident, waiting for nothing further; hence one cannot speak of being identical to Buddha or not identical, and so on. This is like the intention of Vimalakīrti's remaining silent, etc. (commentary text); therefore, what is seen is different. Now, if you, even within the initial stage of humans and devas, contemplate that those sentient beings are empty in their immediate aspect, you still cannot [succeed]; how much less could you see the matters in the Perfect Teaching? Therefore you see currently existing sentient beings. I do not explain this attainment of Buddhahood according to those [lesser teachings]; I only hold that if emotional views are broken and the dharmadhātu is completely manifested, the attainment of Buddhahood by all sentient beings is called ultimate teaching and transformation, unlike other schools; therefore in the conclusion below it is called "all Tathāgatas liberate sentient beings with boundless great compassion." Question: Judging by the explanation of the concluding passage, it seems to be explained according to principle; why then does the opening statement have the causes of the five stages such as arousing the aspiration, and the results of the eight aspects such as attaining Buddhahood? Answer: This is explained through the gateway of the interfusion of the dharma-nature, meaning that phenomena interfuse in accordance with principle; therefore they are able to be mutually identical and mutually interpenetrating. Furthermore, in other teachings, contemplating non-arising only illuminates the nature of principle; in this Perfect Teaching, it fully possesses all dharmas of Buddhas and bodhisattvas. Reflect on this according to the school. Fascicle fifteen of the Commentary, explaining the latter sūtra, says: "In the seventh, the mastery of right awakening, there are two explanations: first, explaining according to the text, meaning each Buddha transforms what is to be transformed by oneself, and each displays attaining right awakening; hence it says 'thought-moment after thought-moment'. It is not that a single Buddha, since each displays attainment, was not previously awakened and only now begins to awaken; hence it says 'not that they did not previously awaken' and so forth. This is the function of manifesting nirmāṇakāyas. Second, explaining with respect to meaning: one Buddha pervades all sentient beings, extends throughout the dust motes of the ten directions, and exhausts the three times, attaining right awakening simultaneously in thought-moment after thought-moment, earlier and later alike. This then is actual attainment, not transformation; it is just that if one does not attain, then that is that, but when one attains, one has attained from the very beginning; hence it says 'not that they did not previously awaken' and so forth. Because it gathers the three times completely, there is no fault of non-attainment; hence it says 'not abiding in the stage of learning' and so forth." Reflect on this according to the school. Question: Are these three kinds of attainment of Buddhahood mutually applicable, or are they distinct? Answer: Attainment of Buddhahood according to principle can apply to the prior two, but the prior two do not apply [to it]. Question: Why does attainment of Buddhahood according to principle apply to the prior two attainments of Buddhahood? Answer: The fulfillment of faith gathers the various stages, which is also explained according to the interfusion of principle and phenomena; the abodes and so forth gathering the various stages are also like this. Hence the text of the essay states: "Yet these inexhaustible [aspects] are all within the first gateway; therefore this sūtra says: 'The ocean of merits of a single thought-moment of a bodhisattva who has initially aroused the aspiration...', down to saying: 'At the time of initially arousing the aspiration, one immediately attains right awakening.'" Question: It was said above that in a single thought-moment one immediately becomes a Buddha; this meaning already exists in the Three Vehicles, so what difference is there with this? Answer: In the Three Vehicles, looking toward principle, one becomes a Buddha in a single thought-moment; now in this One Vehicle, one immediately obtains the full possession of all teachings, meanings, principles, phenomena, causes, and effects. Like all the dharma-gateways above, together with all sentient beings, all simultaneously become Buddhas at the same time. Afterwards, one is able anew and anew to sever delusions, and also does not abide in the stage of learning to attain right awakening; one is fully endowed with the ten Buddhas to reveal inexhaustible contrary and conforming virtues; therefore, and down to Indra's subtle net, the nine times and ten times, and so on, it pervades and penetrates all stages. That is, from the final mind of the ten faiths onward, the ten understandings, ten practices, ten dedications, ten stages, and the Buddha stage and so forth are all simultaneously and pervasively accomplished without before and after, fully possessing all things. Moreover, this single thought-moment is not different from hundreds of thousands of kalpas. Question: If so, one could establish two [kinds of] attainment of Buddhahood; why establish three attainments of Buddhahood? Answer: The first two are narrow, and the last one is broad, therefore they are separately established. Why? Attainment of Buddhahood according to principle also applies to all ordinary stages prior to the fulfillment of faith, whereas the first two are limited to the fulfillment of faith and the abodes and so forth; hence there is this broadness and narrowness.
1.7
Gate 2: Determining the Persons Who Attain
1.8
Within this there are two [parts]: first, explaining the difference in the persons capable of attaining the three kinds of attainment of Buddhahood; second, presenting the diversity of kinds of persons who swiftly attain Buddhahood. In the first [part], among the three attainments of Buddhahood, the persons capable of attaining them may be identical or different. Why is this? If one person's practice relies on the gateway of faith, it is the attainment of Buddhahood according to practice; if it relies on the abodes and so forth, it is the attainment of Buddhahood according to stage. Since this is the mutual identity and interpenetration of principle and phenomena entering into the Buddha, it is called the attainment of Buddhahood according to principle; therefore they are identical. Thus the fourth volume of the Commentary says: "Question: We do not yet know at what stage this [Vai]rocana Buddha is the Buddha? Answer: If one speaks of the Dharma of faith, he is the Buddha within faith; the other stages are also like this. One should understand in accordance with this." However, the attainment of Buddhahood according to principle extends to all ordinary beings, insentient beings, and so forth, so they are different. Next, explaining the kinds [of persons] who swiftly attain Buddhahood, there are four persons in total: First, relying on a body in the ten world-systems, such as world-natures, a wheel-turning king's prince attains Buddhahood in the present body, such as the boy Samantālaṃkāra (Pu Zhuangyan) and others. Second, relying on the superior body of a devaputra, emerging from the three wretched destinies, one attains Buddhahood in the present body in Tuṣita Heaven. Third, relying on a body of superior merit in Jambudvīpa, such as Sudhana and others, one fulfills the practice of Samantabhadra in the present body, and in the next life immediately sees the Buddha. Fourth, relying on the meaning of the dragon girl's body attaining Buddhahood in the south in the Lotus Sūtra, corresponding to a body that retains afflictions swiftly attaining Buddhahood (the text of the fourth fascicle of the Kongmu). The Cheonggu Record says (fascicle 10): Regarding attaining Buddhahood in the present body and so on, question: The boy Samantālaṃkāra traversed aeons as numerous as the dust motes of two Buddha-worlds cultivating to attain Buddhahood; why is this attaining Buddhahood in a single lifetime? Answer: This person attained Buddhahood in this very body of delimited Samsaric existence; therefore it is attaining Buddhahood in a single lifetime. Question: What text serves as evidence? Answer: Master Zang says: "First, in terms of stages, after the stage of superior advancement of the final mind of the ten faiths, entering into the ten understandings, one immediately attains the fruit of Buddhahood, and so on." The explanation states: At the final mind of the ten faiths one immediately attains Buddhahood, and so on; thus we know it is attaining Buddhahood in a single lifetime. As for the Tuṣita devaputra who attained Buddhahood in [this] body, this person, having heard the sūtra in the past, followed into the three wretched destinies, yet by relying on that body of wholesome roots, receiving the radiance of the minor marks, emerged from hell and was born in Tuṣita Heaven. This heavenly body is a body of understanding and practice; in this very body he attained Buddhahood, so it is attaining Buddhahood in a single lifetime. Furthermore, the boy Sudhana traversed spiritual friends in a single lifetime, and upon meeting them immediately attained Buddhahood. As for the dragon girl's body attaining Buddhahood in the south, this person also, relying on the Avataṃsaka teaching, retained afflictions and received a dragon girl's body, which is attaining Buddhahood in that very body; hence it is called attaining Buddhahood in a single lifetime. Now, I consider: What this Record means—that the boy Samantālaṃkāra attained Buddhahood in the present body as a single lifetime of delimited existence—is entirely unaligned with the text. Why? Examining the sūtra text, it was a single manifest lifetime understanding the One Vehicle; this, then, was the aspect of practice during a birth of understanding and practice. The lower fascicle of the Wujiao says: "Moreover, he was able in a single thought-moment to transform ineffably ineffable sentient beings, all at once causing them to reach the stage before the defilement-free samādhi, and in all remaining thought-moments it was likewise; up to, this is the aspect of practice within the stage of understanding and practice among the preceding three births." A birth of delimited existence pertains generally to seeing and hearing and so on; hence it is not this birth. Question: Why is this boy named Samantālaṃkāra (Pu Zhuangyan)? Answer: Virtue pervading the dharmadhātu is called 'samanta' (pu, universal); universal virtue mutually adorning is 'alaṃkāra' (zhuangyan, adornment). Adornment of the universal, the universal being the adornment; the boy of universal adornment, the boy who is universal adornment. The new translation names him Prince Mahāprabhāvabhāsa (Da Weiguang); in this present translation, the prince is named Puṇyābhyudgata (Gongde Sheng). The present boy is the third prince; the two commentaries offer no explanation, and other texts should be examined. The father king and crown prince correspond to the share of merit, while this boy corresponds to the share of wisdom; hence he is a vessel for the Way. Question: Why is this prince called the son of a wheel-turning king of world-natures? Answer: The third fascicle of the Commentary says: "World-nature here means accumulating worlds to form a nature. Accumulating natures to form an ocean and so forth, as explained in the Zhilun cited above. Furthermore, below this text, within a world-ocean there is a world-nature, within a world-nature there is a world, and so on; hence we know they are formed by accumulation." Why is it called a 'nature'? There are two meanings: First, looking back to the preceding worlds, it gathers the various kinds and condenses them to form a nature, just as prolonged habituation forms a nature; second, looking forward to the ocean and so forth, it functions as a cause; hence it may also be named a 'nature'. Question: If accumulating worlds forms a nature, worlds also have the meaning of being a cause; why are they not called a nature? Answer: Because they lack interfused consolidation; they lack the first meaning. Question: As for the oceans among the ten worlds, looking forward, they also accumulate to form other worlds; why are they not called natures? Answer: The initial accumulated condensation already obtained the name 'nature'; subsequently, opening different meanings, distinct designations were established in turn; hence they are not named natures. The Zhilun cited above says: "If we rely on the Final Teaching, as in the Zhilun, taking a great trichiliocosm as one unit of count, counting up to Ganges sands makes one world-nature; counting these natures again up to Ganges sands makes one world-ocean; counting these again up to Ganges sands makes one world-seed; counting these again up to immeasurable Ganges sands makes the scope of conversion of one Buddha-world." It also says: "Outside the trichiliocosm, there are separately the ten world-nature-ocean wheel-circle divisions, spinning lotus-filament marks; these correspond to the realm of a wheel-turning king with ten thousand sons or more." Question: How does this boy Samantālaṃkāra correspond to the son of a wheel-turning king with ten thousand sons or more? Answer: The sūtra text has already said twenty-five thousand sons; thus we know he is the son of a wheel-turning king with ten thousand sons or more. The third fascicle of the Kanding ji has two explanations: The first says: "Regarding the statement that there were five hundred princes, while another version says twenty-five thousand, examining the Yingluo jing, a gold wheel-turning king has one thousand spokes/sons, up to a bodhisattva of the tenth stage having twenty thousand sons. The explanation says: A bodhisattva of the tenth stage also manifests as a king, but would not have twenty-five thousand. I consider: Xijian was a ruler, and before seeing the Buddha Pāramitā-subocana, had not yet reached the second stage; I fear twenty-five thousand is an error." The second says: "Explained according to teachings, they differ; in principle there is no fault." Now we say: The latter accords with the root commentary, reconciling the former explanation's contradiction with the text by stating that that sūtra was according to the Three Vehicles. The Commentary says: "Question: In the Nirvāṇa [Sūtra], all wheel-turning kings definitely have one thousand sons, neither increasing nor decreasing; why in this sūtra is it different? Answer: That refers to a wheel-turning king ruling the four continents, spoken according to the Three Vehicles; this refers to a wheel-turning king ruling world-natures, and therefore is broader and more subtle than that. Like the pure white Brahmā net and so on, produced by the merit of a wheel-turning king of Ganges sands; this is according to the One Vehicle, hence the statements are not the same." Now, I personally consider: What is stated in the sūtra and the root commentary is exceedingly reasonable. Why? As for the number of wives, both the new and old translations say thirty-seven thousand, and they also agree that human lifespan was two minor kalpas. Regarding 'minor kalpa', Kuiji's Commentary on the Lotus Sūtra, fascicle 2, says: "Taking days, months, years, and so forth as a kalpa, it is called minor." Venerable Wonhyo's 'Meaning of Kalpa' says: "The Dālun states: Immeasurable seasons, periods, and years are called a minor kalpa." Having dwelt for so long among more than thirty thousand wives, how could he not have more than twenty thousand sons? Therefore, we know this is completely different from a wheel-turning king appearing in the world when the human lifespan is eighty thousand years in the Three Vehicles. Someone asks: At what stage does the second, the Tuṣita devaputra, attain Buddhahood? Answer:
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