折疑論 1

English (machine translation) 1

Language: English

1.1

Preface to the Treatise on Resolving Doubts

1.2

Composed by the provincial tributary jinshi Qu Pan of Baishui.

The Dharma Master was named Zicheng, styled Yanmei, and took the appellation Miaoming. He was a man of Baling in Jingzhao. In his youth he was a Confucian, and upon reaching adulthood he followed the Buddhist path. By nature he loved books and histories and delighted in brush and ink; he enjoyed itinerant study and was fond of composing writings. Whenever he exchanged poems in harmony with worthy scholars and high officials, if a single couplet or line fell among the monastic community, people frequently circulated it. For example, his poem 'The Parrot' says: 'Learning human speech, every word is distinct; / Thus it can speak clever words to convey emotion. / Unaware that its body remains inside the cage, / It still wags its tongue lightly before the hall.' His poem 'Daytime Nap' says: 'The dreaming soul pays no heed to the hand holding the book; / A scroll of Nanhua falls beside the pillow.' His poem 'Leisurely Stroll' says: 'To each and every house the bright moon shines—who is without a share? / In place after place, the green mountains and I share an affinity.' His poem 'Pavilion in the Heart of the Water' says: 'Green water chestnuts and blue lotus blossoms fill the pond with fragrance; / Circling the pavilion, the cold water steeps like blue lapis lazuli. / High veranda and low couch are free of the slightest summer heat; / Reclining, I watch the clear ripples where egrets bathe.' His long pieces and short verses are all like this. He was especially able to clearly comprehend the Buddhadharma of his own school. In former days, I, together with the county magistrate Zhang Ang, once requested him to write a commentary on the Heart Sūtra. It was completed in five days, comprising twelve thousand words; its phrasing and reasoning were precise and apt, an achievement seldom matched. He also once compiled a collection of liturgical and ceremonial writings in the monastic style, consisting of barely two hundred pieces. The language was grand and magnificent, and the purports were thoroughly mature. When his fellow companions obtained them, they kept them tucked away in their pouches and would not take them out; this was also because they were hard to come by, and they had no thought of widely circulating them. Recently, on account of the turmoil of military strife, he concealed his traces in the mountain forests. He once engaged in inquiry, debate, and interrogation with visiting guests, following matters through from beginning to end, and then recorded them into a scroll, titling it Treatise on Resolving Doubts. It begins with 'Preface and Inquiries' and concludes with 'Synthesis of Designations', totaling twenty sections. The words are concise yet the reasoning is sound; the text is brief yet the meaning is rich. It immerses itself in the Six Classics and broadly incorporates the various masters. Within each section, when it adduces categories for evidence and makes decisive resolutions to resolve doubts, the reasoning is exceedingly perspicuous. Were it not for one possessing the pratibhāna of samādhi, who could attain this? Miaoming and I have been unsolicited friends for many years. In general, with his writings he was never begrudging toward me; therefore, for this preface, I did not wait to be summoned before writing. Written on the eighth day of the mid-autumn month in the year xinmao [1351].

1.4

Preface to the Treatise on Resolving Doubts (End)

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Composed and commented by Siṃha Bhikṣu of the Western Regions, at Dacien Monastery on the Golden Terrace.

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(Bending and severing is called 'resolving' [zhe]. Being hesitant and indecisive is called 'doubts' [yi]. Evaluating and deliberating difficult distinctions is called a 'treatise' [lun]. This treatise arose because while Miaomingzi was dwelling in the mountains, a guest came specially to present questions so as to resolve his doubts. Miaomingzi adduced the subtle words of the Three Teachings to answer him, which then became this record; therefore it is called 'Resolving Doubts'.)

1.7

Chapter 1: Preface and Inquiries (The preface introduces the reasons for its origin. The inquiries ask about matters of doubt. 'Chapter' denotes sequential order. 'First' is the beginning of the numbers.)

1.8

Miaomingzi (Took renunciation at Hongfu Monastery in Weinan County, Huazhou. Encountered the Elder of Yu’yan, the venerable Xiang, and attained the Dharma there. Propagated the Mahāyāna sūtras, vinaya, and śāstras. During the Zhizheng era of the Great Yuan, by imperial decree he was enfeoffed as the Great Imperial Preceptor Run, Transmitter of the Mahāyāna Precepts and Bestowed with the Purple Robe.)

1.9

was dwelling in a stone chamber. (Later he returned to a stone chamber in the Zhongnan Mountains to live in seclusion.)

1.10

A guest came to visit. Miaoming sat with him and asked, 'Wherefore have you come, Master?' (A respectful and honoring form of address is called 'Master'. He asks for what reason the guest has come.)

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The guest said, 'I have come with inquiries to make.' (The guest says: Having doubts, I have come to ask.)

1.12

Miaoming said, 'I have dwelt in this mountain for nearly several years, and the world rarely knows of it. ('I' [wu] means me. 'Nearly' [ji] means close to. 'Rarely' [han] means few. It means: I have lived in this mountain for nearly ten-odd years, and worldly people rarely know of it.)

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Furthermore, there are overhanging rocks, precipitous crags, lofty peaks, and perilous cliffs, where no one treads. ('Chan' [precipitous] is pronounced chan; it means dangerous. 'Crags' indicates the appearance of accumulated stones. 'Qiao' [peaks] is of the fanqie qu-miao; it means mountains that are sharp and high. 'Xi' [cliffs] is pronounced xi; it means the ridges are perilous. 'Xian' [perilous] is pronounced xian; it means dangerous. 'Furthermore' means having this in addition. 'Overhanging rocks' refers to an alarming appearance of hanging suspended. It means that on places dangerous and hard to walk, few come and go; hence it is said 'where no one treads'.)

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Why has the benevolent one troubled himself from afar to come here?' (Why did the benevolent one trouble himself with the distant road to come all the way directly here?)

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The guest said, 'The sound of thunder has no wish to be heard by human ears, yet the ears naturally hear it. (The Huainanzi says: Thunder is the sound of yin and yang clashing and striking together. When stimulated, it becomes thunder; when violent, it becomes a thunderbolt. How could the sound of thunder need to be heard by human ears? Rather, human ears naturally all hear it.)

1.16

The tone of pipes and flutes has no wish to delight the human heart, yet the heart is naturally delighted. (The Yuepu says: Pipes belong to the class of flutes and pipes. Flutes [yue] resemble flutes, having three holes, and are short and small. The sounds of these pipes and flutes have no need to bring joy to the human heart, but when people hear them, they are naturally joyful.)

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Boyi and Shuqi concealed their traces on Mount Shouyang, not wishing for their virtue to be praised by others, yet people naturally praised their virtue. (The Records of the Grand Historian states: Boyi and Shuqi were the two sons of the Lord of Guzhu. Yielding, they did not succeed to the throne, and wished to go southwest. Encountering King Wu's campaign against Zhou, they pulled at his horse's bridle and remonstrated, but were not heeded. They hid on Mount Shouyang, vowing not to eat the grain of the Zhou, and ultimately starved to death.)

1.18

Chaofu and Xu You concealed their brilliance at Mount Jishan; how could they have done so to promote the Way in the world? Yet the world naturally promoted their Way. (Chao is a place name; 'to conceal' means to hide away. Zhuangzi's chapter 'Yielding the Throne' says: Yao wished to yield the realm to Xu You, but Xu You would not accept, and hid on Mount Jishan.)

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Your dwelling in the mountain is of the same category. Why should people not know of you?' (The guest uses the virtue of Boyi, Shuqi, and Xu You to draw an analogy: why should people not know of you?)

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Miaoming said, 'May I hear what you wish to ask?' (These are words of inquiry.)

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The guest said, 'Please do not reject me.' (Words of non-prohibition: do not obstruct and oppose me.)

1.22

Miaoming said, 'Zizhang said: "The noble person honors the worthy and tolerates the multitude; he praises the good and pities the incompetent." If I am greatly worthy, toward others there is nothing I will not tolerate. If I am not worthy, others will reject me; how could I reject others? (The Analects: Disciples of Zixia asked Zizhang about friendship. Zizhang said, 'What does Zixia say?' They replied, 'Zixia says: Associate with those who are acceptable; reject those who are unacceptable.' Zizhang said, 'This differs from what I have heard: the noble person honors the worthy and tolerates the multitude, and so forth.' Zixia's words were narrow and cramped, and Zizhang rightly criticized them. The character 'tolerate' spoken by Zizhang precisely breaks Zixia's character 'reject'.)

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If I know, I will not reject you.' (These are words consenting to answer.)

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The guest sighed, 'Alas! (An exclamation expressing pain, sorrow, and sighing.)

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You and I were both Confucians. (Both you and I were formerly Confucians.)

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In former days I was once your friend beyond the mundane world. ('I' [yu] means me. 'Former' means past days. 'Once' means formerly. Stepping beyond fences and transcending worldly vulgarity is called 'beyond the mundane world' [fangwai]. Those of shared aspirations are called 'friends'.)

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Only because of the turmoil of military strife, we could not dwell in the same place; truly this is lamentable! ('Only' means solely. It means that solely because of the warfare and chaos we fled and were dispersed. Fleeing and unable to live together, it is indeed quite lamentable.)

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You shaved your hair and left behind the world many years ago. (You shaved your hair to become a monk and departed from the secular home many years ago.)

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I often wished to come once to see you, but things did not turn out as I desired. (I once wished specifically to come here to meet, but it did not go according to my wishes.)

1.30

Recently, having unharnessed my carriage from dusty habits and set aside worldly affairs, taking advantage of a brief respite, I have at last come to your lofty dwelling, wishing to resolve my doubts, though I know not whether it is permissible.' (The character fou is pronounced fu; fou is a term of inquiry. 'Recently' means a short while ago. 'With' means using. 'Unharnessed the carriage' is an agricultural tool metaphor: 'recently' means removing the yoke to rest, taking the sense of temporarily setting things down. 'Dusty habits' refers to the habitual worldly household affairs. 'Set aside' means throwing them to one side. 'Worldly affairs' refers to the matters of social coming and going. Taking advantage of a moment of leisure, I have at last come to this high dwelling of seclusion, wishing to resolve the perplexities of my doubts, not knowing whether you will permit it or not.)

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Miaoming said, 'Please try to speak of them.' (Please try to speak the words of what you doubt.)

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The guest said, 'People say (Borrowing the words of others.)

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that formerly, when Miaoming was a Confucian, he never let Buddhist scriptures pass his lips. ('Formerly' means the past. It means that in past days when you were a Confucian, at that time you never hung Buddhist scriptures upon your mouth.)

1.34

Now that you are a Buddhist, you are deeply immersed in cause and effect, regarding the Buddhist teaching as a doctrine of emptiness and quiescence, (Now that you are a son of Śākya, you are like someone deeply covetous of wine and sex, intoxicated in mind and drowned in waves, failing to awaken, falsely propounding treatises and explanations of causes, conditions, karmic retribution, and empty quiescence.)

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and discarding the books of the Duke of Zhou, Confucius, the Yellow Emperor, and Laozi. I wonder whether this is true?' ('Disposing' is like discarding. It means abandoning the classical books of the Duke of Zhou, Confucius, the Yellow Emperor, and Lao Dan.)

1.36

Miaoming said, 'Zigong said: "By a single word a noble person is deemed wise, and by a single word he is deemed unwise; one cannot but be prudent in one's words." (The characters for 'wise' are both pronounced zhi. The Analects: Chen Ziqin said to Zigong, 'You are merely being respectful. Is Zhongni truly more worthy than you?' Saying he was respectful meant he was being reverent and deferential toward his teacher. Zigong said: 'By a single word a noble person is deemed wise,' and so forth. This reproaches Ziqin for not being prudent in his words. For one good word makes one wise, and one ungood word makes one unwise. Wisdom or lack thereof hangs upon a single word; one cannot but be prudent.)

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All things proceed from the subtle to the manifest, and from the shallow to the deep. ('Subtle' means fine and small. 'Manifest' means flourishing and large. All things proceed from fine and small to flourishing and great. 'Proceed' means following from; just as when a person enters the sea, they follow from the shallow and reach into its depth.)

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For instance, ascending a mountain peak of myriad fathoms cannot be achieved in a single step; one must rely upon what is below to reach its height. (Yan Shigu's commentary states: Seven chi make a fathom [ren]. 'Peak' [yue] refers to a mountain that is high and vast. It is an analogy: when a person climbs a mountain peak of myriad fathoms, they cannot reach it in one step; they must start from below to reach its height above.)

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Once one has climbed to the supreme summit, as for the various mountains one traversed, how could one say they have been discarded? (Having reached the supreme summit, looking at the many mountains one has traversed, they are all lower; they have never been discarded.)

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When I first studied the books of the Duke of Zhou, Confucius, the Yellow Emperor, and Laozi, I too regarded them as the ultimate point. (When I first studied the books of the Duke of Zhou, Confucius, and the others, I also regarded them as the utmost place.)

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Next, when I examined Buddhist scriptures, I only then understood that the sagely Way has the provisional and the real. (Next, because I inspected and reviewed the Buddhist scriptures, I only then understood that the sagely Way has principles that are provisional and real.)

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Now I take the books of Ji, Confucius, the Yellow Emperor, and Laozi as the multitude of mountains, (Ji was the surname of King Wen of Zhou. It means that the books of the four sages—the Duke of Zhou, Confucius, the Yellow Emperor, and Laozi—are analogized to the multitude of mountains.)

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and take the ultimate truth of the Buddhist scriptures as the supreme summit. (The 'ultimate truth' is the supreme discourse of the doctrinal vehicles. What has been attained by those in sagely stages is the ultimate truth [paramārtha-satya]; what has not escaped worldly feelings is the conventional truth [saṃvṛti-satya]. At this point, neither conventional nor ultimate is established, and feelings of ordinary and sagely are exhausted; not clinging to the two extremes, only the Middle Way remains. Therefore it is called the ultimate truth. This is used as an analogy for the supreme summit.)

1.44

Having already reached the supreme summit, looking upon the multitude of mountains, they naturally recede into the distance. How could there be any discarding of them?' (Having illuminated the Buddhist texts, it is like climbing to the supreme summit; looking again at the books of Zhou, Confucius, and others, they are like the multitude of mountains, naturally distant. How could there ever be any discarding of them?)

1.45

Chapter 2: The Birth of the Sage (This chapter speaks of the traces of the Buddha's descent and birth; hence it is called 'The Birth of the Sage'.)

1.46

The guest said, 'In what realm was the Buddha born? May I hear of his clan and prominent traces, his physical appearance and virtuous marks, and the essential Dharma he expounded?' (May I also hear of the country where the Buddha descended and was born, his surname and clan, together with his physical marks and the wonderful Dharma he discussed?)

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Miaoming said, 'How rich is your question! (Because the question posed is profound, distant, and vast, he says, 'How rich is your question!')

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"Although I am not clever, I will briefly present what I know to answer you. (Although I am not keen and perceptive, I will briefly use my slight knowledge to reply to your question.)

1.49

West of the Han, traveling several tens of thousands of li— (To the west of the Han refers to the Han land of China. 'Of' denotes going. From the Han land traveling westward, the distance is roughly several tens of thousands of li.)

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There was a kingdom called Kapilavastu. (There was a realm named Kapilavastu, which was the central kingdom where the Buddha descended and was born.)

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The royal clan was Śākya. (Regarding the origin of the Śākya clan, 'Śākya' in Sanskrit means 'Capable and Benevolent' here.)

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His father was named Śuddhodana. (In Sanskrit Śuddhodana, or Yuetoutan, which here means 'Pure Rice'.)

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His chief queen was called Māyā. (In Sanskrit Māyā, which here means 'Great Art'.)

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The Buddha originally dwelt in the palace of Tuṣita Heaven. (In Sanskrit Tuṣita, also called Duoxishiduo, which here means 'Contentment'.)

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Because after the previous Buddha, Kāśyapa, entered parinirvāṇa, the Buddha was destined to succeed to that place, he was named Prabhāpāla. (In full Sanskrit Mahāparinirvāṇa, which here means 'Great Extinction-Liberation' or 'Great Quiescent Extinction'. After Kāśyapa Buddha's nirvāṇa, the Buddha succeeded to that single station, waiting especially for the time to manifest in the world.)

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In truth, his causes over the three [asaṃkhyeya] kalpas were fulfilled, (All Buddhas cultivate the causes across three asaṃkhyeya kalpas. The 'three asaṃkhyeyas' are the three great asaṃkhyeya kalpas.)

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and the fruition of myriad virtues was complete. (All Buddhas are endowed with myriad virtues; only then is the fruit of the Way complete.)

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Yet his past vows were not yet completed; (In past lives he made vows that had not yet been fully realized, so he descended to be born among humans.)

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he demonstrated the same arising and ceasing [as worldly beings]. (He manifested the reception of a body subject to arising and ceasing.)

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Riding a fragrant elephant within the solar disc, he lodged his form in the royal palace. (When first entering the womb, he manifested transformationally within the solar disc riding a fragrant elephant, entrusting himself to his mother's womb in the royal palace.)

1.61

Taking the chief queen Māyā as his mother, on the eighth day of the fourth month in the jiayin year, the twenty-fourth year of King Zhao of the Zhou— (During the Zhou, the first month was established at the zi branch; this corresponds to the eighth day of the second month today.)

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he was born from her right side in the Lumbinī Grove. (Being born from the side signifies being beyond ordinary mortals. The Zhoushu yiji states: 'On the eighth day of the fourth month in the twenty-fourth year of King Zhao, the rivers in this land flooded, the great earth shook, and light pierced the Taiwei constellation, shining from the west. The king was astonished and asked his ministers. Grand Astrologer Su You reported: 'A great sage has been born in the west.' The king asked: 'What will happen here?' You replied: 'Nothing for now. After a thousand years, his vocal teaching will spread here.' Thereupon an inscription was carved on a stone in the southern suburbs of the capital to record it.')

1.63

At that time the earth shook in six ways. (The six quakings are six kinds of seismic shaking: shaking, bubbling, trembling, rising, roaring, and striking. Shaking restlessly is called shaking; swelling up into hummocks and hollows is called bubbling; a low rumbling sound is called trembling; rising from low to high is called rising; thundering with loud noises is called roaring; slamming and startling beings is called striking. Each of these has three degrees: shaking just this place is 'shaking'; shaking the four continents is 'shaking everywhere'; shaking the entire trichiliocosm is 'shaking universally and everywhere'. The remaining five follow this pattern.)

1.64

The heavens rained down four kinds of flowers. (Raining is read with a falling tone, meaning descending. The four flowers are: mañjūṣaka flowers, mahāmañjūṣaka flowers, puṇḍarīka flowers, and kumuda flowers.)

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Spirits held up golden basins, (Earth spirits held up golden basins.)

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and dragons spewed fragrant dew. (Nine dragons spewed fragrant water to bathe the prince's body.)

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He was straightway able to walk seven paces unhindered, (He walked seven paces around; lotus flowers sprang up at every pace. The seven paces signify the seven kinds of pure wealth, also called the seven wealths of virtue: faith, vigor, precepts, shame, conscience, hearing, relinquishment, samādhi, and wisdom.)

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and glanced around in the four directions. (His eyes looked toward the four directions: east, west, south, and north. The Benxing jing states: 'The east signifies supreme nirvāṇa; the south signifies benefiting and delighting sentient beings; the west signifies liberation; the north signifies perpetually severing saṃsāra.')

1.69

Pointing one hand to heaven and one hand to earth, he declared: 'In the heavens above and beneath the heavens, I alone am supreme.' (Glancing toward the four directions and pointing up and down: first, this distinguished him from the common run of people; second, this elucidated the one great cause. Those who ponder this in the midst of its activity can understand it for themselves.)

1.70

He was endowed with the thirty-two marks of a great person (The Abhidharma-kośa says: The thirty-two marks are: the mark of a Brahmā voice; the mark of a white curl between the eyebrows; the wondrous mark of the uṣṇīṣa; the mark of eyelashes like a royal bull; the mark of deep blue eyes; the mark of a broad and long tongue; the mark of tasting supreme flavors; the mark of brilliantly white teeth; the mark of even teeth; the mark of closely set teeth; the mark of having forty teeth; the mark of a lion-like jaw; the mark of touching the knees while standing upright; the mark of rounded shoulders; the mark of a lion-like torso; the mark of a broad, great, and upright body; the mark of fullness in all places; the mark of delicate and soft skin; the mark of an aura radiating one fathom; the mark of a body of genuine golden hue; the mark of body hair curling to the right; the mark of one hair growing from each pore; the mark of upward-growing body hair; the mark of well-proportioned bodily parts; the mark of a sheathed male organ; the mark of calves like the aineya deer king; the mark of thick and full insteps; the mark of webbed fingers and toes; the mark of soft and delicate hands and feet; the mark of rounded heels; the mark of slender, long, and lustrous digits; the mark of thousand-spoked wheels on the soles; the mark of flat, full soles.)

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and the eighty secondary marks. (The eighty secondary marks are: reddish nails; elevated nails; pure nails; full nails; round nail bases; slender and straight nails; tight joints between fingers; clean fingers; well-rounded hands and feet; reddish inner palms and soles; level hands and feet; plump inner hands and feet; deep lines on the palms; straight lines on the palms; slender lines on the palms; moist and glossy hands and feet; uncluttered palm lines; ankles slightly visible; rounded kneecaps; uniformly full knees; an even and measured stride; the walk of a lion king; the step of a swan king; the gait of a dragon king; the stride of an ox king; walking without casting glances; an unhurried gait; an upright torso; a body surpassing ordinary men; all parts fully developed; an entirely handsome body; a symmetrical body; a completely well-proportioned body; a straight body; a sleek and smooth body; an immaculate body; a stately body; limbs proportional in size; square and regular sense faculties; a body not dark in complexion; a body free of blemishes; clean body hair; a rounded abdomen; an abdomen without horizontal creases; a bright and pure body; a navel that is round and deep; a round navel opening; navel lines curling right; a navel that is not sunken; a navel that is neither elongated nor short; a navel that does not sag; possessing dragon-like canine teeth; teeth not projecting beyond the lips; four rounded canine teeth; four sharp canine teeth; four even and close canine teeth; a long and flexible tongue; a tongue of fine reddish hue; a Brahmā voice deep and pleasing; a voice like the king of elephants; a voice like a kalaviṅka; round tooth roots; clean nostrils; a nose that does not droop; a high, long nose; a high, broad, and square nose; wide, pure eyes; eyes with dark, luminous pupils; well-aligned eyelashes; eyebrows like crescent moons; lustrous black eyebrows; radiant eyebrows; ears with dangling lobes; fine and soft hair.)

1.72

The king invited the immortal Asita to inspect him. (An immortal from the western regions who could divine auspicious and inauspicious omens, nobility and baseness.)

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He said: 'The marks and characteristics on the prince's body are as brilliant as blooming flowers. (The prince's bodily marks are like a newly opened puṇḍarīka flower, charming, fragrant, and pure.)

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If he remains at home, he will become a wheel-turning king; if he leaves home, he will achieve the unexcelled Way. (Remaining at home, he will certainly become a golden wheel-turning king; leaving home, he will surely attain the unexcelled fruition of the Way.)

1.75

As I observe him, he will certainly not remain at home.' (The immortal meant that the prince would surely renounce his royal status.)

1.76

Then weeping, he said: 'When the prince becomes a Buddha, he will certainly expound the Great Dharma. I am old now, and shall miss

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this great benefit. How truly sorrowful!' (Shedding tears without sound is called weeping. The immortal knew that when the prince became a Buddha and expounded the Great Dharma, he would be too old to hear it, and so he wept.)

1.78

At the age of nineteen, on the eighth day of the second month in the renshen year— (During the Zhou, the first month was established at the zi branch; the eighth day of the second month corresponds to the eighth day of the twelfth month today.)

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he called Candaka to saddle the red-maned horse. (Candaka was a son born into the Buddha's household. The red-maned one was the horse.)

1.80

Having toured and viewed the four gates, met a monk, and understood the Dharma, he found no joy in the royal palace and urgently wished to cultivate his mind. (Because of touring and viewing the four gates: at the east gate he saw an old person frail and decrepit; at the south gate he saw a sick person; at the west gate he saw people sending off a funeral; at the north gate he saw a monk, who was transformed by the god Ghaṭīkāra. The prince asked him, 'What kind of person are you?' The monk replied, 'The world is impermanent. By cultivating the noble Way, I cross over to the other shore. If you can cultivate like this, you will do likewise.' Having spoken, he ascended into the air and departed. Because the prince saw the sufferings of old age, sickness, and death, he felt deep dread. Encountering this monk, his wholesome resolve arose all the more. Weary of the royal palace, he urgently wished to leave home and cultivate.)

1.81

The king gave rise to grief and fear, worried that the royal succession would be severed. Thereupon he increased the serving concubines and musical performances to entertain him, but the prince took no delight in them. (The king knew that the prince wished in his heart to leave home, and feared the severance of the kingdom's succession. He then added serving maidens and supplemented them with instrumental music to give him pleasure, but the prince took no delight or joy in it.)

1.82

When the night reached its midpoint, (Dai means reaching; yang means half. Reaching midnight.)

1.83

the devas of the Śuddhāvāsa Heaven (The devas of the Śuddhāvāsa Heaven were those who aided the prince in leaving home.)

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by the power of their divine merit displayed the hideous appearance of the attendants: the nine apertures oozed impurity, and maggots were loathsome to behold. (The devas of the Śuddhāvāsa Heaven used their divine merit and spiritual power to reveal the attendants and court women all asleep in stupor, manifesting the appearance of corpses. From their two eyes, two ears, two nostrils, mouth, and places of urination and defecation—the nine apertures—impure maggots flowed forth. The prince's mind turned to disgust and revulsion.)

1.85

At the hour of midnight, the devas of the Śuddhāvāsa Heaven announced: 'Prince, you may leave the palace; now is the right time.' (The deva informed the prince: 'Having descended from Tuṣita to fulfill your past vows, you must leave the royal palace; now is the right time.')

1.86

Thereupon he mounted Kaṇṭhaka, (Kaṇṭhaka was the name of the horse.)

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had Candaka serve him, (Candaka was an attendant.)

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and devas lifted his mount, (Devas lifted the hooves of his horse.)

1.89

flying through the air and departing. (Flying through the air, he leaped over the city walls and departed.)

1.90

He cast himself into the Snowy Mountains, sitting cross-legged upon a flat boulder. (Having reached the Snowy Mountains, he sat atop a flat boulder.)

1.91

For six years of pure reflection, he then attained the fruit of buddhahood. (The Zhengzong ji states: 'First at Mount Meru he practiced the absorption of nothingness; next with Udraka Rāmaputra he practiced the absorption of neither-perception-nor-non-perception; then at Mount Gajāsīrṣa he beheld the morning star and awakened to the Way. After six years of pure reflection, he finally attained the fruit of buddhahood.')

1.92

There was no evil he did not eliminate, and no goodness he did not bring to completion." (Eliminate is read in the falling tone, meaning remove. All evils were completely eliminated, and myriad goodnesses were brought to full perfection.)

1.93

First, he went to the Deer Park and turned the Four Truths thrice, and Mahānāma and the other four men attained the Way (The five men: when the Buddha first entered the mountains, there were three men from his father's clan: first, Aśvajit; second, Bhadrika; third, Mahānāma-Kulika. There were two men from his mother's clan: first, Kauṇḍinya; second, Daśabala-Kāśyapa. They attended upon the Buddha, but the Buddha did not employ them. The five men each cultivated brahma-conduct. After the Buddha attained the Way, he first, in the Deer Park, expounded to Kauṇḍinya and the others the turning of the wheel of Dharma of the Four Truths thrice. As for turning [it] thrice: first, turning by demonstrating the characteristics; second, turning by exhorting cultivation; third, turning by bearing witness. First, turning by demonstrating the characteristics: 'This is suffering; this is origination; this is cessation; this is the path.' Second, turning by exhorting cultivation: 'This is suffering, you must comprehend it; this is origination, you must cut it off; this is cessation, you must realize it; this is the path, you must cultivate it.' This is comprehending the worldly cause and effect of suffering, and the world-transcending cause and effect of bliss. Third, turning by bearing witness: 'This is suffering, I have comprehended it; this is origination, I have cut it off; this is cessation, I have realized it; this is the path, I have cultivated it.' Kauṇḍinya and the others raised a doubt: 'Does the Tathāgata still experience the worldly cause and effect of suffering and the world-transcending cause and effect of bliss?' The Tathāgata answered, saying, 'I have comprehended it; I have cut it off; I have cultivated it; I have realized it.' When the five men heard this Dharma expounded, each realized the fruit of the Way).

1.94

First, he proclaimed the lesser teaching (Turning the Four Truths thrice).

1.95

Next, he expounded the school of emptiness. Consequently, at the city of Śrāvastī, Jetavana, and other places, the eight collections of Prajñā arose in succession (The city of Śrāvastī is the city of the kingdom of Śrāvastī. As for Jetavana, it is the grove of Jeta given to Anāthapiṇḍada. As for the eight collections of Prajñā, they are: the Large Section Prajñā, the Middle Section Prajñā, the Pañcaviṃśatisāhasrikā Prajñā, the Prajñā of Radiant Praise, the Daśabhūmika Prajñā, the Diamond Prajñā, the Suvikrāntavikrāmī Prajñā, and the Mañjuśrī Prajñā. The eight collections of Prajñā mostly refute existence and return to emptiness; hence it is called the school of emptiness).

1.96

Later, dwelling on Vulture Peak, he expounded the wondrous Lotus [Sūtra], converging the three into the one and abandoning the expedient to follow the real (Vulture Peak is a name. The mountain's shape resembles a vulture bird; hence it is called Vulture Peak. The crag is exquisite and can accommodate ten thousand people. Here the Buddha expounded many wondrous teachings. First, because in the Deer Park he had expounded existence, all attached to existence; next, he expounded the eight collections of Prajñā, and because he expounded emptiness, all attached to emptiness. Later, on Vulture Peak, he expounded the wondrous Lotus [Sūtra]. 'Converging the three into the one' means converging the three vehicles into the One Vehicle. 'Abandoning the expedient to follow the real' means proceeding from the shallow to the profound, and abandoning the lesser to return to the greater).

1.97

And at the Hall of Universal Light, the Bodhimaṇḍa, the heavens of desire and form, the Jetavana, and other places, with the ultimate song of the perfect voice he expounded the Great Avataṃsaka (This sūtra has three versions. The upper version has verses equal in number to the dust motes of thirteen thousand great trichiliocosms, and chapters equal in number to the dust motes of one four-continent world. The middle version has 498,800 verses and 1,200 chapters. The lower version has 100,000 verses and 48 chapters. What is transmitted at present has 39 chapters, totaling 45,000 verses; there are nine chapters outside of the Tang translation that have not yet reached this lower version of the sūtra. This sūtra was delivered in seven locations and expounded in nine assemblies. Possessing the partial and the perfect, the sudden and the gradual, emptiness and existence, the expedient and the real, it comprehensively connects the profound principles of the three vehicles and five teachings; therefore it is named the Mahāvaipulya-buddhāvataṃsaka-sūtra).

1.98

There are no phenomena it does not exhaust; there are no principles it does not fathom (In this sūtra, phenomena, whether vast or minute, are exhausted, and principles, whether shallow or profound, are fathomed).

1.99

The holy and the mundane interpenetrate; principal and retinue mutually integrate (It perfects the five teachings and connects the three vehicles; it encompasses the ten directions and gathers in everything. It converges the mundane and the holy into one body, and penetrates the real and the conventional so that they blend together).

1.100

Emptiness and existence are manifested together (Like shadows appearing in empty space).

1.101

Matter and mind are entered mutually (Illuminating the realms, all are quiescent).

1.102

Like lamps mutually illuminating, like mirrors mutually fusing, the large and small contain one another, and the one and the many are unobstructed (Xu means mutually. This summarizes the meaning of the preceding text. The wondrous functioning of the Buddha: whether large or small, it contains; whether one or many, it is unobstructed. This precisely reveals the unobstructedness of the interpenetration of the holy and mundane and the mutual integration of the principal and retinue, like lamps mutually illuminating one another and mirrors mutually fusing with one another).

1.103

The ten periods of time are identical to a single thought (Therefore a verse in the Avataṃsaka says: 'In a single thought, one universally contemplates immeasurable kalpas; / there is neither going nor coming, nor any abiding. / Comprehending the matters of the three periods of time like this, / one transcends all expedients and achieves the ten powers').

1.104

A kṣaṇa appears upon a single tip of hair (The Tathāgata's wondrous functioning gathers the trichiliocosmic realms and conceals them on the tip of a single hair, and with the tip of a single hair manifests trichiliocosmic worlds [as numerous as] sands. This is because the Avataṃsaka's realm of all buddhas and bodhisattvas perfectly fuses all realms).

1.105

By means of the existence (illusory existence) of non-existence (real non-existence), he completes the school (wondrous existence) of the existence (objective existence) of existence (active existence); by means of the emptiness (true emptiness) of non-emptiness (stubborn emptiness), he manifests the realm (one true dharmadhātu) of the emptiness (manifested emptiness) of emptiness (active emptiness).

1.106

Directly, emptiness and existence are not established, yet the two truths ever abide (The real has nothing established; the delusive is originally empty. Neither separated nor identical, the two truths ever abide).

1.107

Quiescence and illumination are both forgotten, yet the real and conventional are both displayed (Thereupon essence and function are both forgotten, and the two truths are both displayed).

1.108

Identity with existence manifests the emptiness of existence (Examining the emptiness of existence by approaching existence).

1.109

Identity with emptiness manifests the existence of emptiness (Examining the existence of emptiness by approaching emptiness).

1.110

It encompasses the shared and distinct names of the dharmadhātu (Like the ocean taking in different streams).

1.111

Together they are named vaipulya (Like the hundred streams being equally vast).

1.112

It unifies the distinct designations of all the teachings (Gathering in the names of the three vehicles and five teachings).

1.113

Collectively designated Avataṃsaka (The four of the lesser, initial, final, and sudden do not go beyond this perfect teaching; hence it is collectively designated Avataṃsaka).

1.114

Truly, it is the magnificent standard of complete perfection (Truly, it is because it is a grand model of complete perfection and fulfillment).

1.115

It is the wondrous exposition of the truly eternal (Absence of the false is 'true'; unchangeability is 'eternal'. Since it discusses the principle of the truly eternal, it is called the wondrous exposition).

1.116

How vast it is! (Praising the vastness of this perfect teaching).

1.117

It is the pinnacle of the inconceivable (Dharmas have neither large nor small, prior nor posterior; it is spoken according to spiritual capacities. Far transcending speech and thought, mental concepts cannot reach it, and sentiments, consciousness, and nominal expressions cannot attain it; hence it is the pinnacle of the inconceivable, the most exhaustive teaching).

1.118

Therefore, the Buddha's benefiting of living beings is vast and great (The word 'therefore' points to the meaning; the rest follow this pattern. Universally delivering all sentient beings so that they realize the wondrous fruit of the One Vehicle; hence it is called vast and great).

1.119

His moistening of creatures is grand and deep (His mind of equal benefiting is like heaven raining down sweet moisture, so that all creatures receive nourishment; hence it is said that his moistening of creatures is grand and deep).

1.120

Encompassing the living beings of hundreds of millions of kalpas (The Avataṃsaka Sūtra says: 'Spreading the vast net of teaching, / scooping up the fish of humans and gods and placing them on the shore of nirvāṇa').

1.121

Rescuing them from boundless suffering (Guiding and transforming in accordance with their kinds, rescuing them from drowning [in saṃsāra], so that all are freed from suffering and attain bliss).

1.122

Yet through the birth of the unborn, he manifests in the birth of those that have birth (The Tathāgata's true, pure, and wondrous essence is originally unborn. Because he sees all sentient beings transmigrating through the six paths without any end, by demonstrating the essence of the unborn, he manifests transformationally among the kinds that have birth).

1.123

Through the mark of the markless, he manifests in the marks of those that have marks (The true and real mark is called markless. Manifesting the principle of the markless within that which has marks is the mark of transforming and delivering sentient beings).

1.124

The guest clarified his thoughts in pure silence, and for a while did not speak (Hearing the Buddha's essential and wondrous teaching of perfect fusion, the guest purified his thoughts and remained quietly silent for some time without speaking).

1.125

Miaoming said, 'Can you not resolve this for yourself upon hearing my words?' (Hearing the essentials of the Dharma I have spoken now, can you not determine the principle for yourself?)

1.126

The guest said, 'I fear you are deceiving me with grand words and ornate phrases' (I fear you are deceiving me by using grandiose statements and beautiful phrasing).

1.127

Miaoming said, 'That is not so (It is not like this statement).

1.128

Long ago, in the Avataṃsaka assembly, the holy beings of the two vehicles were all great arhats whose outflows were exhausted (The Sanskrit 'arhat' means 'no more learning' here. Long ago, in the Avataṃsaka assembly, when the Buddha expounded this sūtra, the lesser holy beings of the two vehicles of śrāvakas and pratyekabuddhas had exhausted all outflows and were all arhats whose afflictions were completely cut off).

1.129

They were endowed with the eight liberations (Freely unhindered, defiling objects could not bind them; hence they are called liberations. As for the eight: first, liberation where one internally possesses perception of form and contemplates external forms; second, liberation where one internally lacks perception of form and contemplates external forms; third, pure liberation; fourth, liberation of the sphere of boundless space; fifth, liberation of the sphere of boundless consciousness; sixth, liberation of the sphere of nothingness; seventh, liberation of the sphere of neither perception nor non-perception; eighth, liberation of the cessation of perception and feeling).

1.130

They had obtained the six supernormal powers (Obtained. As for the six supernormal powers: first, the divine eye; second, the divine ear; third, knowledge of others' minds; fourth, psychic powers; fifth, knowledge of past lives; sixth, extinction of outflows).

1.131

When they first heard the completely perfect instructions of the Avataṃsaka (These holy beings of the two vehicles first heard the instructions of the principle of this perfect teaching in the Avataṃsaka assembly).

1.132

Their eyes did not behold the Buddha's body (Beholding means seeing; they did not see the Buddha's body).

1.133

Their ears did not hear the Buddha's words (Hearing means listening; their ears did not listen to the Buddha's words).

1.134

Their minds did not comprehend the meaning of the Dharma (Their minds did not comprehend the flavor of the meaning of the Dharma that was expounded).

1.135

Their spirits were bewildered and their minds intoxicated (As said below, their dispositions were murky).

1.136

Their wisdom was darkened and their dispositions murky (Their minds and spirits were as if not knowing north, south, east, or west, bewildered about Suchness, like someone with clear eyes entering a dark place, with dispositions murky and unclear).

1.137

They were bewildered and lost to themselves (Utterly bewildered, adrift and lost to themselves).

1.138

They had no awareness or knowledge at all (Because this perfect teaching is known only to the great bodhisattvas of the Mahāyāna, when the lesser holy beings of the two vehicles heard these essential teachings, all were like the blind and the deaf; hence it is said that they had no knowledge at all).

1.139

Only later, when the Chapter on Entering the Dharmadhātu was expounded, were they barely able to understand (Barely means just barely. Only later, when expounding within the Chapter on Entering the Dharmadhātu, did they just barely have a slight awakening).

1.140

Now, why was there obstruction earlier and wise comprehension later? It was because the capacities addressed by the preceding thirty-eight chapters (Being blocked and unable to pass through. Blocked means obstructed. Why was it that they were obstructed and did not know at first, but later wisdom arose and they comprehended? It is because lesser capacities cannot quickly grasp the great Dharma. Because the preceding thirty-eight chapters mostly addressed the capacities of the great, the two vehicles could not know it).

1.141

were solely the assemblies of great bodhisattvas who had entered the stages; the principle being subtle and the words ultimate, it did not approach ordinary sentiments (Solely means exclusively. Only the great bodhisattvas who had entered the ten stages could reach the most subtle and ultimate words; thus they cannot be fathomed by shallow and ordinary consciousness and sentiments).

1.142

It was not a realm trodden by the holy beings of the two vehicles, and therefore it could not be heard [by them] (This Dharma is truly not a realm practiced and trodden by the lesser holy beings of the two vehicles of śrāvakas and pratyekabuddhas; therefore it could not be heard).

1.143

There were quite a few bodhisattvas who repeatedly illustrated it with metaphors, yet those holy beings held back and did not believe (Po means a few. There were bodhisattvas who repeatedly expounded it with metaphors, yet among those holy beings there were still those who held back and could not believe).

1.144

If even the sentiments of the holy were like this, how much more so for you?' (Er is a grammatical particle. Even when the holy beings of the two vehicles were told through repeated metaphors, they still did not know and did not believe; how much more so for you?)

1.145

The guest said, 'If even the holy did not understand, how do you know?' (Yuan means how. The guest countered by asking, 'If even holy beings did not know, how can you know?')

1.146

Miaoming said, 'Speaking in terms of holy wisdom, the great ordinary person does not equal the lesser holy being (As for holy wisdom, the lesser holy beings of the two vehicles are adeptly endowed with supernormal transformations and are freely unhindered. Because of indulging in this, they cannot practice in the Mahāyāna. Great-hearted ordinary beings, lacking supernormal powers, do not equal the lesser holy beings).

1.147

In terms of root-capacity and nature, the lesser sages do not equal the great ordinary persons. (An ordinary person of superior capacity and superior faith practices the bodhisattva path and cultivates the Mahāyāna Way without establishing stages, going straight to correct enlightenment; thus the lesser sages do not equal the great ordinary persons.)

1.148

Because capacities have great and small, natures have thick and thin. (Those of superior capacity have high and far-reaching spirits, while those of inferior capacity have faint and weak spirits; thus there is the distinction between great and small, thick and thin.)

1.149

Because of my profound and sincere faith in the Way and my deeply patient enduring of desires and pleasures, I am able to have a slight understanding of the Great Dharma. (Because I believe in this principle with elevation and sincerity, I deeply restrain private desires and worldly pleasures, keeping precepts without greed, and also gain a slight understanding within this Mahāyāna Dharma.)

1.150

As for elaborating it at length, that awaits the broadly learned. (If one were to draw out branching elaborations and expound its meaning in detail, that must await those of broad knowledge and extensive learning.)

1.151

Chapter 3: Inquiring about the Buddha (This chapter follows from the second chapter, in which it was asked why the Buddha is not called by his surname and personal name since he had them; thus it is titled "Inquiring about the Buddha".)

1.152

The guest asked, "Since he had a surname, yet set it aside without using it and instead is called 'Buddha', what is the meaning of this?"

1.153

Miaoming said, "This is the posthumous title and honorific epithet of the Great Sage. (The Shiji says: 'The rules of posthumous titles record the traces of actions; honorific epithets manifest achievements.' When there are great achievements, one is addressed by a posthumous title and honorific epithet.)

1.154

Generally speaking, there are ten epithets, namely: Tathāgata (emulating past traces), Worthy of Offerings (fit to be a field of merit), Rightly and Fully Knowing (penetrating the false and mastering the true),

1.155

Complete in Knowledge and Conduct (attaining the fruit from the cause), Well-Gone (wondrously proceeding to bodhi), Knower of the World, Unsurpassed Person (exhausting the Dharma realm), Leader of Persons to be Tamed (descending to be born and realizing the Way), Teacher of Gods and Humans (expounding the Dharma in response to capacities), Buddha (rounded and luminous in the three awakenings), and World-Honoured One (uniquely honored beyond the world).

1.156

He is addressed by his epithet, and therefore named 'Buddha'. This is just like the Three Sovereigns and the Five Thearchs, who are called by their epithets and not by their surnames. (The Three Sovereigns are Fuxi, Shennong, and Xuanyuan. The Five Thearchs are Shaohao, Zhuanxu, Gaoxin, Tang Yao, and Yu Shun. All of them had surnames and personal names, but are only addressed by their epithets.)

1.157

'Buddha' means 'awakened'. (In Sanskrit it is 'Buddha', translated here as 'awakened'.)

1.158

Its meaning has three aspects: self-awakening, awakening others, and the perfection of awakened practice. (Self-awakening is benefiting oneself; awakening others is benefiting others; the perfection of awakened practice means benefiting both oneself and others.)

1.159

By completing the three asaṃkhyeyas, (In Sanskrit 'asaṃkhyeya', translated here as 'kalpa'. All Buddhas must cultivate for three incalculable kalpas before their merits and practices are fully completed.)

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折疑論 — Classical Chinese