華嚴略疏卷第三 3

English (machine translation) 3

Language: English

3.1

Initial Record on the Daśabhūmika Chapter

The purpose of this chapter's occurrence is threefold: first, answering sequentially the earlier questions; second, [setting forth] the causes corresponding to the fruition; third, the mutual support among the manifold practices. Just as in Chapter Thirty-Six of the Mahāparinirvāṇa-sūtra, where each is fully answered under 'how…', up to forming the overarching tenet of the entire work, so too is this chapter. From the preceding parts through to what follows, all are answered in sequential order, and it is also the root of the entire work. As in the forty-two great questions above, the questions on cause and fruition, practice and teaching, naturally follow an orderly sequence in the text. In the initial question within the causal portal, it says: the ten abodes, the ten practices, the ten dedications, the ten treasuries, the ten grounds, the ten vows, the ten samādhis, the ten masteries, and the ten crowns—all are answered in the sequence of the text. On the summit of Mount Sumeru the ten abodes were spoken; in the Yāma Heaven the ten practices were spoken; in Tuṣita the ten dedications were spoken; in Paranirmitavaśavartin the ten grounds are spoken. The Brahmajāla-sūtra says: 'In the five heavens the ten dhyāna-concentrations were spoken.' The Yingluo jing also says: 'I, within the third dhyāna, gathered the eight dhyānas; for the assembly I spoke the samādhi of one more birth until succession [to Buddhahood] in a hundred myriad kotis of verses; now I will speak briefly just one verse.' Furthermore, the fourth chapter, on Explaining the Meaning, says: 'I, within the fourth dhyāna, spoke for eight hundred million Brahma-heavens the quiescently illuminating Tathāgata, without mind and without form yet quiescently illuminating all.' If one relies on this meaning, the places are many, the assemblies vast, and the text contains one hundred and eight thousand verses. Furthermore, the Brahmajāla-sūtra says: 'In the Hall of Wonderful Light the ten worlds were spoken; in the Trāyastriṃśa Heaven the ten abodes were spoken; in the Yāma Heaven the ten practices were spoken; in the Tuṣita Heaven the dedications were spoken; in the Nirmāṇarati Heaven the ten kṣāntis were spoken; and in the fourth dhyāna the ten dhyānas, the ten vows, and the Chapter on the Mind-Ground Dharma-Door of Rocana were spoken. The remaining thousands and hundreds of Śākyas likewise did the same.' Yet the ten treasuries, the ten masteries, the ten crowns of the four heavens, as well as the ascending to heaven to speak verses, emitting light, and propagation, are not given in this sūtra, so they do not fully appear. What was previously called the chapter on the Ten Treasuries was in order to accomplish the meaning of practice; as with the fifth dedication, where the ten treasuries were clarified afterward, this was precisely the treasury accomplishing dedication, thereby answering the earlier question. Hence we know it was not answering the earlier question on the ten clarities—namely, the ten vajras. If one explains the two chapters on clarity and kṣānti in this way, they too have locations of exposition. In the three chapters from Asaṃkhyeya downward, with the Mind King as the requester, the numbers, dwelling places, lands, and human realm are not like those in the heavens; they should be spoken in the human realm. Now, as for these ten grounds, they are made into the number ten in terms of dharmas without delimitation. Detailed explanations are in the fundamental section below, along with the meanings of the eight restraints, the sixteen divisions, and the five kṣāntis, and so forth. However, as for its meaning, there are indeed immeasurable major essentials; yet in speech they do not go beyond two wisdoms—namely, fundamental wisdom and expedient wisdom. They are also called realization wisdom and conditional illumination; they are also called the two paths of realization and teaching; they are also called realization-assisting non-abiding; they are also called the four measure-wisdoms and the three merits and wisdoms. Such are the immeasurable and boundless virtuous practices, names, and stages; and if viewed in terms of the delusions eliminated, they are likewise immeasurable. As for 'fundamental wisdom': true realization without duality, where objective realm and wisdom are mutually fused, is fundamental wisdom. The distinct stages of the six pāramitās and the four means of embrace across myriad categories are expedient wisdom. And across these two meanings, no practice is ungathered, no virtue unaccumulated; substance and function differ, yet they are totaled as the number ten: starting from Pramuditā and terminating at Dharmameghā—such are the names of the ten. Yet because the meanings of substance and function differ, they are again divided into eight kinds: first, distinguishing by obstructions; second, determining by training; third, dividing by understanding; fourth, marking by practice; fifth, demonstrating by retribution; sixth, citing metaphors and comparisons; seventh, defining by quantity; eighth, viewing them in impartial equality as one contemplation. First, regarding the ten obstructions: 1. the obstruction of ordinary beings' notion of self; 2. the obstruction of errant conduct toward sentient beings' bodies and so on; 3. the obstruction of erroneous notions of darkness regarding dharmas such as hearing, thinking, and cultivating; 4. the obstruction of pride in understanding dharmas; 5. the obstruction of self-pride in the purity of the body; 6. the obstruction of subtle defilement-latencies; 7. the obstruction of subtle-characteristic latencies; 8. the obstruction of activity within signlessness; 9. the obstruction of being unable to skillfully benefit sentient beings; 10. the obstruction of failing to attain mastery within all dharmas. Therefore, cultivating the ten grounds is the practice of counteracting them, or their remedies and so on. Regarding determining by training: the first ground is determined by the first ground's ten great vows; the second ground is the training in ethical discipline; the third ground is the training in concentration; from the fourth ground to the seventh ground is the training in wisdom for self-benefit; from the eighth ground upward is the training in wisdom for benefiting others. Within wisdom for self-benefit, there is contemplation of the limbs of awakening, contemplation of the truths, training in dependent origination, contemplation of true signlessness, and the four kinds of purity of the bodhipakṣas on the fifth ground: purity of aspiration is the first ground; second, adhiśīla is the second ground; third, adhicitta is the third ground; fourth, adhiprajñā purity is subsumed from the fourth ground to the seventh ground. Within benefiting others are the three karmic activities. Within them, further, generosity, ethical discipline, and patience—these three are adhiśīla; training in dhyāna is adhicitta; training in wisdom and training in vigor run through all. There are three wisdoms that subsume the twelve abodes: hearing subsumes the disposition abode; thinking subsumes the understanding-and-practice abode; cultivation subsumes the vast fruits of practice prior to the ten grounds. Regarding dividing by understanding: the first ground is called faith, up to the tenth ground being called the ten kinds of wisdom; broadly, it can also be the five kṣāntis, the fourteen kṣāntis, the path of seeing, and the path of cultivation. Regarding marking by practice: the first ground is called dāna, up to the tenth ground being called jñāna; the four reliances and four fruitions. Regarding demonstrating by retribution: the first ground is a Jambudvīpa king, up to the tenth ground being Maheśvara-devarāja. Regarding metaphors and comparisons: the first ground is refining gold with fire, up to the tenth ground being the ornament crowning the sovereign heaven; it is likewise with the neck, crown, pond, mountain, ocean, and jewel. Regarding defining by quantity: the first ground attains one hundred samādhis, up to the tenth ground attaining samādhis numbering the dust particles of ten ineffable hundreds of thousands of nayutas of koti of buddha-worlds. Regarding viewing them in impartial equality as one contemplation: based on non-conceptual realization wisdom, it is spoken of as functioning yet constantly quiescent; the practices of all grounds are said to be innumerable, and the substance of wisdom is fertile and enriching; thus, the stillness of principle forms one contemplation. Now, regarding 'ground': the bodhisattva arouses the mind and shoulders [sentient beings] like the earth. The Renwang jing says: 'Prajñā entering principle is called abiding; virtues generated from abiding are called grounds.' Nāgārjuna explains: 'A ground is precisely the bodhisattva's graded dwelling place, hence called a ground.' The Yingluo jing says: 'A ground means upholding millions of asaṃkhyeyas of virtues; it also brings forth and completes all causal and fruition virtues.' The practices of a great being are profound and fathomless like the earth's four meanings: first, the holy practices are deep, vast, firm, and hard to destroy; second, it generates and grows the ten thousand things; third, it bears and supports everything like the earth; fourth, it does not harbor personal sentiments while conveying things, like the metaphors of earth, fire, and wind. The bodhisattva's practice is likewise. Within this, relying on the explanation in the treatise, the first ground is divided into eight sections: 1. introductory section; 2. samādhi section; 3. suchness section; 4. arising section; 5. fundamental section; 6. requesting section; 7. comparative excellence section. That the treatise presents eight sections applies only to the first ground and does not extend across the ten grounds. If one verifies by what precedes and follows, there are three sections: first, from the beginning up to extending the right hand to rub the crown of the head clarifies the introductory exposition; second, from arising from samādhi up to the metaphor of the mani jewel is the second, the main exposition; third, from the shaking of the earth and raining of flowers downward clarifies the propagation and manifest realization. Within this, the introduction, based on the previous three assemblies, should have six passages; but this chapter has three clauses: namely, dwelling, listing the assembly, and entering samādhi, briefly omitting setting out offerings, verse praises, emitting light, and so forth to make three. Corresponding to the preceding assemblies' introduction, entering, empowerment, arising, and fundamental sections, all generally set forth the ten numbers of persons and dharmas, serving as the general basis alongside the abodes, practices, and dedications; here, the assembly generally requests, directly distinguishing the ten names as the ten grounds; and only from the gathering of the general introduction downward are the ten meanings individually revealed. Yet the treatise says that for the first ground's eight [sections], the names blur the beginning and end, and the stages confound the general and specific: the first three are the introduction, the next three are the general exposition, the preceding relates to the main exposition, and the last two expositions relate to the teaching and comparative measurement; only then is the meaning distinguished within the first ground. Moreover, in this regard, across the nine grounds below, there is both consistency and divergence; the individual requests before each of the grounds below are not of this kind. Based on the sections, looking back from the present to the past, it is called 'at that time'. Complete with the nine virtues above, the host of sages added their veneration, calling him 'the Bhagavat'. The meaning of 'bhagavat' is explained broadly in the treatise. The treatise says: 'Because the comparative measurement of time, place, and so forth displays excellence, it was spoken at the initial time and in an excellent place; that this place, the palace, and so forth are excellent is called excellence of place.' Why was it not spoken in the form realm, but spoken in this place? Because it was evoked by the fruit. Why was it not spoken during the initial seven days? It was reflection on the practices and the causes and conditions. Originally, the practice of realizing the path was for benefiting others; for seven days he reflected and did not speak, demonstrating that the cause enjoys great Dharma-bliss. Why demonstrate his own Dharma-bliss? To cause sentient beings to increase minds of love and respect toward the Tathāgata. Reflecting on the practices and causes and conditions demonstrates the unshared qualities; the distinction between the learner and non-learner is called unshared qualities. Having demonstrated the place, the treatise listing the time is not unique to this single assembly. The previous five assemblies all had time and place; without rising from the Bodhi tree, yet in the six heavens at the same time, and even throughout the ten directions—this time is the same while the places differ. It can also be same time and same place; same place and different times; different times and different places—the four permutations. Saying here that for seven days he did not speak—these words refer precisely to when he first accomplished correct awakening. The ground of vajra prior to this should be evaluated; it is so for all assemblies. This excellence of time and place demonstrates the excellence of the Dharma; could the Dharma of the previous assemblies not be excellent? The seven days of non-speaking were previously likewise. Or it is said that the teaching measurement is only for the Hīnayāna; in the root text of the sūtra there is no text mentioning this time. Within the second [part], listing the assembly, there are two: first, praising virtues; second, listing the assembly. Within praising virtues there are two: first, four rounds generally praising the virtues of self-practice and external transformation; second, generally concluding the virtues of the two practices. Among the four, the first generally praising virtues: it first praises the self-practice virtues of the resident assembly of this realm. 'These bodhisattvas' indicates this realm; 'all bodhisattvas' indicates other realms. They can also be called the assembly born alike and the assembly born differently. Both assemblies are raised together, praising the virtues of their two practices of self-part and other-part. The word 'entering' means understanding and realization; that is, exhausting reflection and illuminating equally.

3.3

From 'skillfully able' downward praises the virtues of external transformation. The reason the great being uniquely gathers virtues in oneself is to maintain the essentials of benefiting others and transforming beings externally; since this is uniquely through supernormal powers, they are clarified next. 'The sphere of activity of wisdom': among the great being's myriad practices, wisdom is the foremost; therefore it is praised first.

3.4

From 'endowed with their vows' downward is the second round of praising virtues […]; these practices and vows comprehensively praise both places as possessing practice and vow. Because of vows, bodhisattvas accomplish manifold practices; vows are the root of practice, which is why this is clarified. 'All worlds' generally indicates the three kinds of worlds. 'All kalpas' brings together the periods of time within the three time periods; these are all citing temporal periods to accomplish practice. Lands are likewise, with long and short kalpas. 'All countries' refers to the locations and realms transformed by kings. 'Constantly cultivating all bodhisattva practices': the worlds and kalpic times are everywhere complete; across all lands and locations, none is unreached. Cultivating bodhisattva practices at these times and places, because the time is protracted and the places vast, wisdom and practice are likewise boundless. 'Merit and wisdom without exhaustion': because what the bodhisattva practices does not exceed merit and wisdom, only these two are clarified. 'Able to bring benefit to all': this is external transformation. Above, supernormal powers were mentioned; here, benefit is mentioned; they are varied expressions raising praises.

3.5

From 'able to reach' up to 'toward the gate of nirvāṇa' is the third round, clarifying self-practice and external transformation. 'Bodhisattvas' wisdom and expedients [reaching] the other shore': taking true reality as the object is real wisdom; adopting the conventional is expedient means. One explanation says: wisdom taking emptiness and existence as its object, knowing them to be like emptiness, is called real wisdom; knowing without attaching is called expedient means. These two wisdoms are the parents of correct awakening and the essential framework of the myriad practices; by illuminating and attaining their nature, one reaches the other shore. 'Able to cause sentient beings to turn away from birth-and-death and proceed toward nirvāṇa': this is external transformation. Birth-and-death is ultimate suffering; nirvāṇa is ultimate bliss. Causing sentient beings to turn away from suffering and reach bliss is the movement of transformation; both 'path' and 'gate' signify being able to lead through.

3.6

From “unbroken turning of the wheel of Dharma” onward is the fourth cycle, explaining practice that benefits oneself and benefits others. “Unbroken practice of all bodhisattvas” broadly adduces the multitude of practices. From “meditative concentration” down to “wisdom” explains the multitude of practices specifically. From “all their undertakings” onward explains external transformation. Within this there are two cycles explaining the three karmas: first briefly, from “their bodies” onward extensively, and from “such as these” onward concluding in summary. “Skillful in manifesting” means showing sentient beings their own practice, so that they now emulate and practice it, their movements serving as a model for beings; hence it says “skillful.” As for “uncontrived spiritual [manifestations]”: they act spiritually without conceptualization, because their minds are attuned to true reality, so their forms reach everywhere. It is also said that “uncontrived” means having no deliberate mind, as from the eighth ground upward their actions accord with their nature without requiring deliberate thought. Being “able to reach the ten directions” means arriving at a thought, encouraging and requesting the expounding of the Dharma so that the ten directions receive benefit; hence it is external transformation. Reverently respecting the Dharma without forgetting it is “reception.” It is also said that the preceding four pairs are specific praises.

3.7

From “always with great compassion” onward is the overall praise of the four pairs. Regarding the four: first, taking wisdom as the expedient means is the beginning of practice, and spiritual penetrations are the root of transforming beings—wisdom and spiritual penetrations form one pair. Second, showing that within oneself discipline is accomplished, which benefits the outside—this is internal and external forming a pair. Third, starting from understanding and ultimately reaching the other shore, they can cause sentient beings to initially turn away from saṃsāra and ultimately return to nirvāṇa—this is considered in terms of beginning and end forming a pair. Fourth, their cultivation is unbroken and their requesting and receiving [the Dharma] are never abandoned, so they can constantly practice the One Vehicle and broadly liberate the multitude of beings—this is the fourth pair, benefiting oneself and benefiting beings.

3.8

From “such as these” onward is the fifth, concluding the praise of the preceding four in summary.

3.9

From “Vajragarbha” onward is the second [section] within listing the assembly, listing the names. Because this bodhisattva is the foremost of those requesting the exposition in the fourth assembly, his name is listed first. The Treatise asks: “Why is it that only Vajragarbha speaks?” The explanation states: All afflictions are difficult to destroy, yet this Dharma can break them, its roots of goodness being solid and firm like a diamond (vajra); therefore, it is expounded under no different name. Why is he called Vajragarbha (Diamond Treasury)? “Garbha” (treasury) means firm, like the heartwood of a tree, or like an embryo in the womb; therefore it is called firm like a diamond. Among all roots of goodness, its power is supreme, like a diamond, able to generate the practice and roots of goodness of the paths of humans and devas, unable to be destroyed; hence he is named Vajragarbha. From here on, thirty-seven bodhisattvas are listed, their greatness immeasurable, their names explained in accordance with their virtues, lodged within the spoken realization. The introductory section has now been expounded.

3.10

From “entering samādhi” onward is the second, the samādhi section. In accordance with the various assemblies, this is the sixth text of entering concentration within the introduction. Within this are two meanings: first, entering concentration; second, explaining the entry into concentration. Within the explanation are three: first, the reason for entering concentration, which is the characteristic of the opening line; second, from “wishing to proclaim” onward, which clarifies the purpose of the concentration; third, from “discoursing and expounding” onward, which clarifies the empowering of the concentration, namely the third, the empowerment section, which is called the empowerment of the three karmas. If following the Treatise's explanation, the initial entry into concentration is the samādhi section, and from “at that moment” onward is the empowerment section. Within this are three: first, the manifestation of the three karmas displaying the characteristics of empowerment, which is the aforementioned reason for entering concentration; second, why the empowerment is granted, in the phrase “for the sake of benefiting oneself and others,” which is the aforementioned purpose; third, how the empowerment is granted, namely by speech, mind, and body, which refers to the aforementioned. From “discoursing and expounding” onward, the forty lines are the characteristics of empowerment, within which there are five lines: first, from “in each of the ten directions, past ten billion buddha-lands” onward clarifies the characteristics of the three karmas' empowerment—first the bodily karma, next the speech karma, and next the mental karma; second, empowerment through the majestic spiritual power of the buddhas of the ten directions; third, from “fundamental vows” onward clarifies empowerment through the power of the fundamental vows of a single buddha; fourth, from “majestic spiritual power” onward clarifies empowerment through the present spiritual power employed; fifth, from “you possess” onward clarifies the internal cause. The preceding four are conditions, and the fifth is the characteristic of the empowerment through the conjunction of causes and conditions. As for the Treatise's mention of empowerment by many buddhas, it is to cause reverent minds toward the Dharma and the Dharma master to increase; simply put, it means respecting the person and revering the Dharma. Why do they all share the name Vajragarbha? It is because they are empowered by the power of fundamental vows. This samādhi is the substance of the Dharma; when originally practicing as bodhisattvas, they all expounded this Dharma, and now having realized right awakening, they are also named Vajragarbha; thus they empower under no different name. When this bodhisattva heard the Tathāgatas share his own name, his joy increased. The number of ten buddha-lands is in order to expound the ten grounds; therefore this frequent mention of the number ten occurs. From “wishing to proclaim all” onward, the Treatise asks: “Why is empowerment granted?” This is the purpose of entering concentration, within which are twenty lines: the first ten are for self-benefit and the latter ten for benefiting others; hence empowerment is granted. “All bodhisattvas” refers to those dwelling on the ground of faith and practice. “Inconceivable buddhadharmas” are the supramundane factors of the path. “Illuminating” means seeing with wisdom and attaining realization; “entering” means attaining realization through faith and joy. “Ground of wisdom” refers to the wisdom of the ten grounds, as expounded in its own section. This one line is the fundamental entry, the general. If following the root text, “all bodhisattvas” is the general, and from “entering the ground of wisdom” onward, the lines are specific. Based on the fundamental entry, there are nine specific entries: first, the entry of gathering, because wisdom through hearing gathers all roots of goodness; second, the entry of contemplating the meaning, because wisdom through contemplation skillfully discriminates all buddhadharmas among all factors of the path; third, the entry of the characteristics of dharmas, because of extensive knowledge of dharmas; fourth, the entry of teaching and transformation, because of decisively expounding all dharmas; fifth, the entry of realization, which is non-conceptual wisdom; sixth, the entry of non-negligence, because worldly dharmas cannot defile it; seventh, the entry of advancing from ground to ground, because the non-greed root of goodness is pure; eighth, the entry of the bodhisattva's culmination, because of obtaining inconceivable intellectual power; ninth, the entry of the Buddha's culmination, because of obtaining the realm of wisdom of the omniscient one. It is also said that these ten lines correspond to the ten grounds. Since one's own practice is thus, external transformation is also like this. How is this known? Because after the first ten lines it states: “namely, expounding in accordance with reality the distinctions among the ten grounds of the bodhisattva.” If following the Treatise's explanation, it also takes the initial matter as general and correlates the middle with the three wisdoms and ten entries, not seeming to match the grounds. These entries are for comparing the distinctions in the meaning of wisdom, excelling progressively; they are not the fundamental entry. In these ten lines, it should be known that there are six kinds of distinctive characteristics: the six are the general characteristic, the same characteristic, the different characteristic, the formation characteristic, the disintegration characteristic, [and the specific characteristic]. The general is the fundamental entry; the specific is the remaining nine entries. Because they enter, they are the same characteristic; because of increased characteristics, they are the different characteristic; the formation characteristic is the abridged explanation; the disintegration characteristic is the extensive explanation, like the formation and disintegration of a world. This refers to the distinctions in terms of general and specific, entry and increase, abridged and extensive. In the next ten lines, because of obtaining the distinctions of the ten grounds based on practice that benefits others, the larger recension has eleven lines: the first line is general, and the latter ten are specific. The treatise sūtra also has eleven lines: the initial line on the beginning and end of the ten grounds is general, and from the distinctions of the ten grounds onward, the ten lines are specific. Since it does not correspond with the larger recension, this should be understood. Among the ten specific lines, the first five are one's own practice, and the latter five are external transformation. The Treatise explains that the first five are the benefits gathered, and the latter five clarify the benefits capable of gathering. Following the Treatise's explanation, one obtains ten kinds of beginnings and ends. The Treatise states: The beginning is faith, desire, drawing near, and so forth; the end is mindfully holding the grounds. Furthermore, there are āgama (scriptural transmission) and realization: faith being concordant and certain regarding the Buddhadharma is called faith; desire means longing for the higher Dharma based on faith, hence called desire; drawing near means longing to approach the Buddha and listen to the Dharma; the end is mindful holding, which refers to gathering merit. Furthermore, regarding āgama and realization, āgama is the beginning and realization is the end; alternatively, āgama is the teaching, and realization is wisdom, which is general, while the rest are specific. Among the ten kinds of beginnings and ends, the sūtra text has eleven: the first two lines are general, and the nine lines are specific. First, the beginning and end of gathering: the larger recension combines the first two lines as the wisdom of contemplation, because of receiving, holding, and expounding in accordance with the Dharma heard; as the sūtra says, “because of expounding in accordance with reality the expedient means of the distinctions of the bodhisattva's ten grounds,” while the larger recension says, “because the bodhisattva securely abides in the ten grounds.” Second, the beginning and end of desire: smoothly and securely abiding in the ten grounds. Third, the beginning and end of practice: because of expounding the undefiled Dharma. Fourth, the beginning and end of realization: because of being freely adorned by the great light of wisdom of non-self wisdom—light contrasts with initial ignorance. Fifth, the beginning and end of cultivating the path: because of entering the door of complete fulfillment. The Treatise states: Here the bodhisattva has five kinds of obstructions: first, the obstruction of inability to refute heterodox treatises; second, the obstruction of inability to answer difficult questions; third, the obstruction of attachment to the Hīnayāna; fourth, the obstruction of indolence in transforming sentient beings; fifth, the obstruction of lacking expedient wisdom. Countering these obstructions, there are five beginnings and ends: first, the beginning and end that can refute the obstruction of heterodox treatises, as the sūtra says, “because of expounding in proper sequence according to what one should abide in”; second, the beginning and end that can answer difficult questions, because of obtaining the light of unhindered delight in speech, and because of fully possessing the ground of great unhindered wisdom; third, the beginning and end countering attachment to the Hīnayāna, because of not losing the bodhisattva mind; fourth, the beginning and end countering [indolence in] transforming sentient beings, because of teaching, transforming, and accomplishing the entire realm of sentient beings; fifth, the beginning and end countering the lack of expedient wisdom, thoroughly understanding and discriminating the five sciences, because of attaining decisive wisdom that reaches everywhere. How is empowerment granted? Namely, by empowerment of speech, mind, and body. How is speech empowered? Because these ten grounds are expounded by bodily and vocal karma; expressing can reveal the principle, so it comes first. The larger recension says: “You should expound the distinctions of this Dharma gate,” which refers to the distinctions of the ten grounds, meaning the various names and characteristics. Relying on the fundamental eloquence of vocal karma, there are two kinds: first, eloquence through the power of others, meaning not being clouded because of receiving the Buddha's spiritual power; second, eloquence through one's own power, of which there are four: 1. contrived eloquence, because one's own roots of goodness are pure; 2. uncontrived eloquence, because of the purity of the dharmadhātu; 3. eloquence that transforms sentient beings, because of benefiting sentient beings; 4. eloquence of bodily purity. Within this bodily purity, three kinds of culminations are revealed: first, that of bodhisattvas; second, the distinct culmination of the two vehicles; third, that of buddhas. Bodhisattvas have three kinds, the two vehicles have two kinds, and buddhas have one kind, totaling six kinds. Together with the preceding four of self and other, they total ten kinds. The three kinds of bodhisattvas are: 1. the bodhisattva's culmination: the dharmakāya being separated from mind, intellect, and consciousness, relying solely on wisdom—the dharmakāya and jñānakāya; 2. the benefit of present retribution, because of receiving prophecy from all buddhas; 3. the benefit of future retribution, because of obtaining a lofty, immense body throughout all worlds. The two among the two vehicles are: first, transcending all worldly paths of the five destinies; second, purifying supramundane roots of goodness. The one line of the Buddha's culmination is: because of attaining entry into the fulfillment of the wisdom of the omniscient one. Eloquence through one's own power progressively excels in comparative measurement; among these, the one line on the Buddha's culmination is present in the larger recension sūtra but absent in the treatise text sūtra. Eloquence through the power of others has two lines: first, because of the spiritual power of all buddhas; second, because you are able to bear the power of the Tathāgata's wisdom. These two lines are present in the larger recension sūtra and absent in the treatise text sūtra, combined as one line. There is one line for other-power and nine lines for self-power; according to the larger recension, there are two lines for other-power and eight lines for self-power.

3.11

Having explained the empowerment of speech, next is explained the empowerment of mind. The treatise says that there are ten kinds of empowerment of mind. As for the body of fearlessness, there are two kinds: first, the superiority of the physical form body; second, the superiority of the name-body. As for the superiority of the physical form body, it is like a king dwelling amidst the assembly, a real, unsurpassable body. Therefore the superiority of the name-body has nine kinds: first, unattached eloquence, because it bestows unimpeded, joyful eloquence of speech; second, capable eloquence, because the four capable wisdoms thoroughly discern pure wisdom. As for the four capabilities, they are: 1. the capability regarding causes and conditions; 2. the capability regarding phenomena; 3. the capability regarding activity; 4. the capability regarding accomplishment. Causes and conditions means knowing that all causes and conditions are the collection of conditions for conditioned phenomena, the collection of conditions for unconditioned phenomena, and so forth. Phenomena means the entire realm of phenomena and so forth. Activity means the dual application of conformity and non-conformity: non-conformity is saṃsāra, while conformity is nirvāṇa. These two phenomena each have the two applications of non-conformity and conformity. Accomplishing eloquence means the wisdom of awakening is neither separated nor detached, up to all factors auxiliary to awakening accomplishing nirvāṇa. Third, spontaneous eloquence, meaning preaching without awaiting sequence, with unceasing phrasing, because it bestows good recollection and non-forgetfulness. Fourth, capable preaching eloquence, because it bestows good decisive wisdom. Fifth, unmixed eloquence, because it bestows pervasive arrival at the stage of omniscience. Sixth, teaching and revealing eloquence, because it bestows the indestructible power of the buddhas. Seventh, fearless eloquence, because it bestows the fearlessness of the buddhas. Eighth, immeasurable eloquence, because it bestows the unimpeded wisdom of the buddhas, discerning all phenomena and skillfully opening the Dharma gates. Ninth, identical transformation eloquence, because it bestows the supreme, wondrous bodily, verbal, and mental karmas of all buddhas. The empowerment of mind has been explained.

3.12

The ten phrases from “Why is this?” onwards explain that he is empowered because he is suitable for empowerment. Why is it that the buddhas, out of compassion, empower only Vajragarbha with the ten kinds of fearless bodies and not the others? It is explained: because this bodhisattva attained the Dharma of the Mahāyāna Radiance Samādhi, while the others did not attain it. Attaining samādhi has two aspects: first, because the fundamental vows are fulfilled and manifested, which is also due to the power of the bodhisattva’s fundamental vows; second, because the body of samādhi gathers merits. This gathering of merits by the body of samādhi has eight kinds, based on self-benefit and benefiting others. The first four are self-benefit, and the latter four, mindfulness-retention and so forth, are benefiting others. First is purification of cause, because the defiled mind is made direct and pure. Second is purification of wisdom, because wisdom is made clear and luminous. Third is purification of bodily transformation, because factors auxiliary to the path are well gathered. Fourth is purification of mind, because the fundamental karma is good. These four are self-benefit. Fifth is purification of gathering through hearing, mindfully retaining immeasurable teachings. Sixth is purification of supernormal knowledge, because of faithful understanding of the pure and luminous Dharma. Seventh is purification of eloquence, because of skillfully attaining an indestructible dhāraṇī gate. Eighth is purification of freedom from arrogance—purification here means wisdom—because of being well sealed with the seal of the wisdom of the dharmadhātu. Suitability for empowerment has been explained.

3.13

What is the bodily empowerment? From extending the hand onwards explains the characteristics of bodily empowerment. The treatise says: without leaving their original places, they rubbed the crown of his head to display their extraordinary supernormal powers. This is the supernormal power of mastery (ṛddhi), not any other supernormal power.

3.14

Having explained the empowerment section, next is explained the arising section. The treatise states: rising directly from samādhi is because the matter of samādhi is finished, and also because he has obtained superior power, and the time for preaching has arrived again, whereas in absorption there is no speech.

3.15

Having explained the arising section, next is explained the fundamental section. From the arising section onwards is the second part within the chapter, the text of the actual preaching. Why did he not speak? If he did not speak on his own, the assembly would not know whether he would preach or not, and would further not know what Dharma he wished to preach.

3.16

Within the actual preaching, there are five sections: first, generally putting forward the Dharma-essence, born from within the Dharma-nature realized by the buddhas of the three periods of time; second, taking the unmeasured Dharma and making it into the number ten, also praising it as identical across the three periods; third, listing the names under the numbers, also praising them as identical across the three periods; fourth, from “thickly accumulating good roots” onwards, individually explaining them, also identical across the three periods; fifth, finally concluding the ten meanings. Before “thickly accumulating good roots”, in accordance with the various assemblies, it generally thickens, generally enters absorption, generally empowers, up to generally numbering and generally requesting. From “thickly accumulating” onwards, it individually preaches, individually empowers, individually requests, and individually reveals the meanings of the ten grounds. In the initial general presentation of the Dharma-essence, there are six kinds of decisive certitudes. Among them, decisive certitude in good vows is the general, which is the mind of awakening (bodhicitta); the rest are specific. Identical characteristic is good decisive certitude; different characteristic is the specific characteristic. Accomplished characteristic is the brief explanation; disintegrated characteristic is the extensive explanation. Thus there are six kinds of decisive certitude: 1. decisive certitude in observing characteristics; 2. decisive certitude in reality; 3. decisive certitude in excellence; 4. decisive certitude in cause; 5. decisive certitude in greatness; 6. decisive certitude in non-cowardice. “Free of fault” is decisive certitude in observing characteristics. The treatise says: because contemplation of suchness is of a single flavor. “Indestructible” is decisive certitude in reality. The treatise says: it is not the mundane realm of the worldly. “Vast as the dharmadhātu” is decisive certitude in excellence. The treatise says: because the great dharmadhātu is the root of the buddhas. “Ultimate as empty space” is decisive certitude in cause. The treatise says: there are two kinds: first, the cause of accomplishing impermanent, cherished fruit, this cause being like empty space producing all forms inexhaustibly; “to the limit of the future” is, the treatise says, the cause of constant fruit, attaining the path of nirvāṇa. The larger recension of the sūtra lacks this phrase. From “pervasively covering all” onwards is decisive certitude in greatness. The treatise says: because it conforms to activities that benefit others. From “Why is this?” onwards is the sixth, decisive certitude in non-cowardice. The treatise says: because it enters the ground of wisdom of all buddhas of the three periods of time.

3.17

From “Which ones?” onwards is the second, generally establishing the number ten. From “Which ones are the ten numbers?” onwards is the third, listing the names individually. The treatise says: because they correspond to the ten obstructions, the ten names arise. Herein are two: first, listing the names; second, from “Why is this?” onwards, explaining them. The two practices are accomplished. Initially realizing the holy stage, it is called Joyous (Pramuditā). Leaving behind the intentional mind of breaking the precepts, it is called Immaculate (Vimalā). The light of wisdom illuminating phenomena so they become manifest, it is called Luminous Ground (Prabhākarī). The fire of wisdom burning the firewood of afflictions, it is called Radiant Ground (Arciṣmatī). Supramundane wisdom and skillful expedients, it is called Difficult to Conquer Ground (Sudurjayā). Great wisdom manifesting directly, it is called Manifest Ground (Abhimukhī). Practicing signlessness to its culmination, able to surpass the grounds of the two vehicles, it is called Far-Reaching Ground (Dūraṅgamā). Retributive practice being fully matured, signless and without selection, it is called Immovable (Acalā). Preaching the Dharma with unimpeded power, it is called Good Wisdom (Sādhumatī). Attaining the great dharmakāya, possessing mastery completely, it is called Cloud of Dharma (Dharmameghā).

3.18

From “remained silent” onwards is the fourth, in which there are two parts: first, explaining that Vajragarbha, having spoken, remained silent to cause the assembly to revere the person and honor the Dharma; second, from “Mokṣacandra” onwards, directly explaining the request to preach. The initial silence has four intentions. The treatise says: 1. wishing to make the great assembly thirstily admire and request the preaching; 2. also making the assembly revere the person and honor the Dharma; 3. it says, because those with faithful understanding have hopes; therefore he remained silent and did not preach.

3.19

The fourth is awaiting the empowerment and request from the cloud-pedestal, exhorting the empowerment of the auspicious buddhas above. In the second part, the requests, Mokṣacandra requests three times: the first is one prose section and five verses; the second is prose and two verses; the third is prose and four and a half verses. Vajragarbha replies: the first is one prose section and six verses; the next is one prose section and three verses. These two reply to Mokṣacandra and the great assembly’s requests. One prose section and five and a half verses, the cloud-pedestal adds exhortation. One prose section and seven and a half verses, Vajragarbha replies to Mokṣacandra: the first is one prose section and six verses; the second is prose and verse; the last is one prose section and verse, replying comprehensively to the middle request of the great assembly and the exhortation and request of the cloud-pedestal. In Mokṣacandra’s initial prose and five verses, the treatise says: the first verse displays that the preacher’s pure awakening is free of faults. The next verse displays that the listeners are decisive in identical Dharma. The next verse shows the assembly’s delight in hearing. The next verse shows the pure minds of the remaining assembly. The next verse displays that this assembly is entirely capable of hearing this. Herein, the first verse praises the speaker; the next two verses display the purity of the assembly of his own generation; the final verse displays the purity of both assemblies. The commentary says: the first two verses ask why he is silent, now that the assembly has doubts. The latter three verses explain that the great assembly is pure, joyful, looking up with earnest devotion, and capable of hearing the profound Dharma; therefore he should preach.

3.20

From “Vajragarbha” onwards, the prose and verses respond respectfully to the request above. According to the treatise’s explanation, the following six verses take the prose of the larger recension as the initial verse, not the six verses of the sūtra text. “Wishing to make the assembly joyful” generally introduces the response. Among the six verses of the sūtra text, the first explains the difficulty [of the Dharma], and the next verse explains the difficulty of the meaning. These two verses together constitute the difficulty of preaching, for if preached, they would be bewildered. The third and fourth verses explain the difficulty of hearing; only those who maintain their minds and are free of self can hear it. The fifth verse uses a metaphor to establish the initial difficulty. The sixth verse explains that those who produce faith are few, establishing the previous difficulty of hearing. They can also be divided into two: the first two verses and the fifth directly speak of the difficulty of preaching, while the third and fourth directly speak of the difficulty of hearing. Mokṣacandra requests again, returning to hold to the previous two: from “Sons of the Buddha” onwards, it overturns the difficulty of hearing; from “relying on the Buddha’s supernormal power” onwards, it overturns the difficulty of preaching; from “in this profound Dharma” onwards, it concludes and establishes. In Mokṣacandra’s second request, he also overturns the four above: up to “obstruction” overturns the capability of hearing; the second is difficulty of hearing; from “deep mind” onwards overturns the fourth, fear among those who produce faith; from “shall rely on the Buddha’s supernormal power” onwards overturns the second metaphorical illustration of the difficulty of preaching; from “in this profound Dharma” onwards overturns the first bewilderment and difficulty of preaching. The verses have two stanzas: the first verse directly requests with capability of preaching, overturning the difficulty of preaching; the lower verse establishes the above capability of hearing. The treatise text only has prose and lacks verse recitation. As for the subsequent repeated request, it was said above that those who realize faith are difficult to find, but it is demonstrated that this assembly has capability. As for “well purifying the deep mind”, in general, the deep mind has two kinds: first, purity of scriptural transmission (āgama) through metaphor; second, purity of realization. Purity of āgama has five kinds; purity of realization has four kinds. The five kinds are: 1. purity of desire; 2. purity of seeking; 3. purity of receiving and upholding; 4. purity born of origin; [5.] [...]. The four kinds are: 1. purity of attainment; 2. purity of non-practice; 3. purity of insatiability; 4. purity of not following the teachings of others. These nine kinds in the āgama do not correspond to the present larger recension of the sūtra; therefore it is not explained according to the āgama. Overturning the four above is provisionally based on these two meanings.

3.21

The second is Vajragarbha’s prose and verses. This is the larger recension of the sūtra. According to the treatise’s explanation, although there is prose, it lacks the repeated recitation of the three verses. Within the prose there are two parts: first, accepting that the superior ones without doubt may possibly be capable of hearing; from “delighting in inferior teachings” onwards, the intermediate and inferior have doubt and delusion. Delusion means the mind is bewildered; doubt means hesitation. “I pity these, and therefore remain silent.” In the verses, the first stanza and a half recites acceptance of the superior; the lower stanza and a half recites the doubt and delusion of the intermediate and inferior.

3.22

The third prose and verse is Mokṣacandra’s request. The verse has four and a half stanzas. The prose has four phrases: 1. urging that preaching brings benefit, and not preaching brings fault; 2. from “for what reason?” onwards, the mindfulness and protection of all buddhas; 3. from “why is this?” onwards, explaining the root of the ten grounds; 4. from “therefore” onwards, concluding the exhortation. In the verses on having benefit, the first verse recites the benefit of preaching mentioned above; the next verse explains the mindfulness and protection of all buddhas mentioned above; the next verse recites the root of the ten grounds; the fourth concludes the exhortation, which is abbreviated and not recited. The above explains the request by the foremost of the assembly of Mokṣacandra’s own peers; this explains the request by the great assembly. From “Śākya” onwards, the cloud-pedestal adds exhortation to the assembly’s request, requesting with five and a half verses. The treatise’s explanation has four parts: the first two verses praise the speaker’s accomplishment of the power of realization and the power of āgama; the first verse praises the eloquence of the power of realization; the upper line of the second verse praises the eloquence of the power of āgama; from “ten powers” onwards, one verse praises the request, re-explaining the two eloquences; the second verse praises the assembly’s capability to receive. Āgama and realization constitute the third: one stanza displays through metaphor, illustrating that the great assembly’s seeking of the Dharma becomes ever deeper; the final stanza concludes the request. This explanation does not correspond with the root text. A later interpretation says: the first three stanzas praise the speaker as possessing both wisdoms, and therefore he should preach; the next stanza and a half explains that the assembly is capable of receiving; the next one stanza concludes the request. In the previous praise, the first stanza generally praises the two wisdoms; the next stanza specifically praises wisdom; the next third stanza praises the perfection of merit, and thus he is capable of preaching.

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Linked texts (1)

華嚴略疏卷第三 — Classical Chinese