本業瓔珞經疏 1
English (machine translation) 1
- Language
- English
Contents
- 1.23 — 5 parts
1.1
[…] says: "Possessing five kinds of […] although having a name, it does not necessarily correspond to reality; therefore one must distinguish the three […] has […] therefore confirming that there is a fruit. Third, explaining the ten powers: just as a wheel-turning king possesses […] because there is a fruit; next, the ten powers are explained. Although having the ten powers, being able to illuminate and comprehend the un-[…] able to explain and able to bestow. Although having the ten powers and fearlessnesses, subduing Māra and conquering […] Fifth, explaining that the Tathāgata is able to turn the wheel of Dharma, cutting off sentient beings' afflictions and growing […] 'Again' means: Question: Why not directly explain the forty-two worthy and noble stages, but instead roam in King Bimbisāra's […] cause people's minds to generate faith; entrusting the mind requires a ground, so a location is resorted to. Furthermore, there are three kinds of abodes: divine abode […] the dharmas of dwelling in the six desire heavens, this is the divine abode. The dharmas of dwelling from the Brahma Heaven up to the Heaven of Neither-Perception-Nor-Non-Perception, this is the brahma abode. The dharmas of dwelling of the buddhas, pratyekabuddhas, and arhats, this is called the noble abode. Among these three abode dharmas, dwelling in the noble abode dharma, out of pity for sentient beings, he dwelt in the realm of King Bimbisāra. Furthermore, giving, keeping precepts, and a good mind—these three matters are called the divine abode. The four immeasurable minds of kindness, compassion, sympathetic joy, and equanimity are called the brahma abode. Emptiness, signlessness, and wishlessness—these three samādhis are called the noble abode dharma. Furthermore, there are four kinds of abodes: divine abode, brahma abode, noble abode, and buddha abode. The [first] three abodes are as previously explained. The buddha abode means: the Buddha dwells in the Śūraṅgama and other immeasurable samādhis of all buddhas, the ten powers, the four fearlessnesses, the eighteen unshared dharmas, sarvajñatā, and various kinds of wisdoms, as well as the eighty-four thousand Dharma treasuries, gates for liberating people. Such various merits of all buddhas are where the Buddha dwells; because the Buddha dwells within them, it is called the buddha abode. Now saying 'roamed again' has two meanings of roaming: first, returning from the seven places, hence called 'again'; second, re-explaining the forty-two people in the above seven assemblies, hence called 'again'. 'The realm of King Bimbisāra' is named the Realm of Excellent Victory. Among the sixteen great kingdoms, this kingdom's practice of goodness is most supreme, so it is named 'Excellent Victory'. 'Beneath the tree of the bodhimaṇḍa': using the pure practice-dharma of the dharmatā of empty space as the path, it is therefore said 'beneath the tree of the bodhimaṇḍa'. 'The place of realization of perfect awakening': originally obstructed by the sound-treasury of avidyā and taking it as slumber, now destroying the marks of avidyā completely and illuminating brilliantly without remainder, it is therefore said 'the place of realization of perfect awakening'. Thus the sūtra says: 'The Tathāgata initially awakened and knew, and thereafter, for the sake of the world of the sound-treasury of avidyā, opened, showed, and expounded.' 'Sat again as before': previously he sat upon the lion seat of true precious lotus flowers; now coming again to this seat, it is therefore 'again'. 'Formerly first attaining buddhahood': the principle of true nature is an unbeginning dharma, hence called 'formerly'; now understanding the ultimate principle, the great awakening path is accomplished; beginning from the unbeginning, once existent it is permanently existent, which is 'first attaining buddhahood'. 'The light and reflection were extremely bright': the true illumination of the real nature is called 'the light and reflection were extremely bright'. 'Now again emitting forty-two lights': extending the light of prajñā-wisdom to cover beings; in order to illuminate the forty-two worthy and noble stages, he emitted forty-two lights. 'Each light had a million asaṃkhyeyas of merits': explaining the light of the dharmakāya; responding [to beings] as the sixteen-foot body, immeasurable marks and signs adorn the dharmakāya; furthermore, understanding the practices of the myriad virtues and extraordinary capabilities, it therefore says 'asaṃkhyeyas of merits'. 'Adorning well the Buddha's body': practices decorate the true body, which is 'adorning well the body'. 'Pervading the dharmadhātu': because the mind is truly in great tranquility, it says 'pervading the dharmadhātu'. Because it wonderfully transcends all signs, it says 'clear and still like empty space'. 'Concentrating the spirit and illuminating tranquility': being free of all kinds of disturbance and turmoil, it therefore says 'concentrating the spirit'; true wisdom is clear and serene, hence called 'illuminating tranquility'. 'Delighting in the eternally abiding nature': the essence is free from all sufferings, which is called 'delight'; not produced from causes, it is called 'the eternally abiding nature'. 'Exhausting transformations and embodying the spiritual': covering beings to the utmost principle is 'exhausting transformations'; 'embodying the spiritual' means deeply examining all subtle moments, dark and difficult to fathom, hence saying 'embodying the spiritual'. 'Great function is without fixed direction': real and wondrous virtue, its functioning pervades the dharmadhātu, which refers to extraordinary capabilities. 'King of the Dharma': the path unifies the great chiliocosm, hence named 'King of the Dharma'; head of the Sahā world, taken as the master of Dharma; riding upon all subtle moments, rescuing beings with great compassion, it therefore says 'acting as father and mother to all sentient beings'. The principle is not produced through arising, hence saying 'spontaneous'. Practices arise and return to emptiness, which is named 'the lion seat of hundreds of thousands of precious lotus flowers'. The Buddha's virtues are equal, hence saying 'all likewise'. Practices transcend self and other, hence named 'virtue, path, marks, and signs are as one'. 'Body and mind are pure': karmas have no blemish or defilement, hence saying 'body and mind are pure'. 'Universally endowed with practices of merit': merit and wisdom are essentially without defect, hence saying 'universally endowed'. Being able to reach the profound principle, it therefore says 'the adamantine jewel treasury penetrated by light'. Manifesting the principle and revealing it to people is 'producing transformations without limit'. 'Illuminating human lands': observing the world without omission, hence named 'illuminating human lands'. 'Past, future, and present': brilliantly discerning the three periods of time without stagnating or attaching, hence saying 'there are no further hindrances'. Responding to subtleties and granting benefit, it therefore says 'transformation reaches all'. 'The dharmas of liberation and persons are all equal across the three periods of time': summing up the above past, future, and present; 'perfectly luminous and singularly reaching, equal to all buddhas' completes the above; hence 'the seats where past buddhas sat were all likewise'.
1.2
From 'At that time the great assembly' onwards, in the surviving text of the preface confirming faith, the sixth section explains the merits praised of those who heard together. Question: Manifesting what marks did these bodhisattvas come and enter this bodhimaṇḍa assembly of this realm? Answer: Bodhisattva-mahāsattvas trace manifestations of the three karmic actions to assist in glorifying the Great Vehicle and to establish faith for the Buddha; therefore they are in this assembly. Regarding this hearing together, there are two parts: first, from the initial explanation to 'flowing into all buddha-lands of the ten directions', directly praising the merits of the bodhisattvas who heard together; second, from 'boundless in the eastern sky' onwards, listing the names of those endowed with merits. Within the first part, there are altogether three subdivisions: in the sūtra text, the first is from the beginning up to 'guiding and benefiting sentient beings', praising their bodily karma; the second is from 'hearing the Buddha's Dharma treasury' up to 'having no discrimination', praising their mental karma; the third is from 'with the mouth of great compassion' up to 'all buddha-lands', praising their vocal karma.
1.3
"The great assembly of bodhisattvas all bound to one last birth" explains that the thirty worthies in the womb of subduing forbearance and the eleven noble beings of the holy stages and above are endowed with complete internal virtue and outwardly manifest a pure demeanour to transform living beings.
Question: "Bound to one last birth" refers to a bodhisattva of the eleventh ground whose thirty-one births are exhausted, with only one birth remaining, transitioning immediately to buddhahood, and thus may be termed "bound to one last birth." Now in this great assembly, could there not be higher and lower distinctions among the 1.4 billion people? Why is it said that they are all bound to one last birth?
Answer: Although their stages have distinctions, each attains becoming bound to the next stage. A person of the initial lineage of practice, when their faith is exhausted and later scrutinized, also attains buddhahood; this is Dharmamati Buddha. A person of the lineage of nature, when their understanding is exhausted and later scrutinized, becomes Guṇaprabha Buddha. A person of the lineage of the path, when their practice is exhausted and later scrutinized, becomes Vajradhvaja Buddha. Those of the first ground and above, when their realization is exhausted and later scrutinized, become Vajragarbha Buddha. Although the stages differ, each penetrates to the singular [truth], exhausts the final limit, and accords with the dharmadhātu; therefore they are said to be all bound to one last birth. Alternatively, it may be that [the text] omits the lesser to praise the supreme, exclusively praising the final adamantine mind.
"Whose supernatural penetration wondrously reaches and pervades the ten directions" explains that they extensively manifest the five supernatural powers, seizing every occasion to respond and transform; the places where their response bodies manifest transformation are considered pervasive, hence it is said "pervades the ten directions."
"Whose dharmakāya is boundless": the great beings have no physical form, taking suchness as their substance; hence it is said "their dharmakāya is boundless."
"Who guide and benefit sentient beings": they always abide in nirvāṇa yet do not abandon worldly deeds.
"Hearing the treasury of the Buddha's teachings": hearing the profound Mahāyāna twelvefold scriptures is called hearing the treasury of the Buddha's teachings.
"Manifesting buddha-nature": having heard the true, eternal, and intrinsically self-nature revealed in the Mahāyāna twelvefold scriptures, it is called manifesting [buddha-nature]. Another explanation is: beginning from subduing forbearance up to cessation forbearance, because the lower causal stage is profound and wondrous, it is said to manifest buddha-nature.
"The wondrous fruit is quiescence and cessation": nirvāṇa is hollow, profound, subtle, and without characteristics; this is called the wondrous fruit of quiescence and cessation. Thus a sūtra says: "The cessation that is the Buddha's domain of action cannot be reached by speech; the practices of the grounds are also like this: difficult to speak of and difficult to hear." This is the textual proof.
"The essential teaching of the unconditioned": removing the conditioned nature of saṃsāra is called the unconditioned; discerning the principle thoroughly and comprehensively is termed the essential teaching.
"Knowing sentient beings' roots and desires, understanding everything": hence it is said "completely penetrating human faculties."
"Gradually instructing and transforming them with the knowledge of past lives": using the knowledge of the supernatural power of past lives, they clearly observe the inclinations of beings, discern the severity of their sicknesses, and adapt the medicine of the Dharma to preach to sentient beings according to depth. Thus a sūtra says: "Dispensing medicine according to the sickness to enable them to ingest and practice it." This is the textual proof.
"Their minds enter the limitless": using true wisdom, they contemplate the profundity of the principle; hence it is said "their minds enter the limitless."
"Understanding the essentials of internal and external": according with the principle is the internal essential; running contrary to the principle is the external essential.
"Boundless from beginning to end": the subtle cause and the wondrous fruit are both boundless; hence it is said "boundless from beginning to end."
"Equal to all buddha-lands": the principles of the ultimate and conventional are equal; hence it is said "equal to all buddha-lands."
"Without any discrimination": no characteristics can be apprehended; hence it is said "without discrimination."
"Praising the Buddha's name with a mouth of great compassion": this third part praises vocal karma. "Praising the Buddha's name with a mouth of great compassion" means that with great compassion of the same substance, their mouths constantly preach the Dharma; hence it is said "praising the Buddha's name with a mouth of great compassion."
"Insurmountable and boundless": the principle is lofty, profound, and distant; hence it is insurmountable and boundless.
"Perceiving and penetrating every matter of the six realms": clearly illuminating the inclinations and faculties of all beings in the various destinies; hence it is said "perceiving and penetrating every matter of the six realms."
"The places where they transform": stating the places where they transform living beings.
"Up to all praising, saying: 'The Buddha is mindful of us and establishes our great resolve'": praising the Buddha, who, for the sake of all of us sentient beings, manifests entry into the six realms to teach and transform us, causing us to eliminate evil and give rise to good. "Establishes our great resolve": generating the resolve wishing to proceed toward bodhi together with all sentient beings to be transformed in the dharmadhātu; hence it is said "up to all praising, saying: 'The Buddha is mindful of us and establishes our great resolve.'"
From "even manifesting everything to me" up to "broadly expanding the transformation of the path": explaining that these bodhisattvas use mouths of great compassion to praise and expound the Tathāgata's truly pure buddha-land.
"Whose radiant light and supernatural feet instruct us" down to "and all doubts and delusions": explains that all the bodhisattvas praise the radiant light of the Tathāgata's prajñā, which can instruct and transform us and open up our minds. True practice adorns: from the thirty worthies and the stainless ten grounds up to the stage of wondrous enlightenment, producing good and destroying evil, this completes the contemplative practice of seeking [the pure] and turning away [from the defiled] for those of our kind.
"Severing my flaws and blemishes": subtle ignorance and delusion obscuring the true dharmakāya is a flaw; coarse delusion obscuring the shallow [faculties] is a blemish.
"Doubts and delusions": karmic predispositions (vāsanā).
"Manifesting all buddha-lands for me": manifesting the body of the lands; bodies of broad or narrow, defiled or pure, and so forth.
"The buddha-body": there is no body that is not the body, and in places without a body, [the Buddha] can manifest a body everywhere; hence it is said "the buddha-body."
"Buddha's divine powers and buddha's strengths": covering beings with majesty is called the buddha's divine powers; extensively manifesting the six supernatural powers and transformations is called the buddha's strengths.
"The buddha's concentration": completely tranquil and clear, without any distinction between concentration and distraction; hence it is said "the buddha's concentration."
"Incalculable transformations": manifesting unfathomable transformations without alteration; hence it is said "incalculable transformations."
"The four immeasurables": loving-kindness, compassion, sympathetic joy, and equanimity. Loving-kindness can bestow joy, compassion can eradicate suffering, sympathetic joy can rejoice in beings, and equanimity can let go of attachment. Each relates to incalculable sentient beings, so they are called the four immeasurables.
"Fearlessnesses": the four fearlessnesses. It is precisely internal wisdom having no fear regarding the four situations that constitutes the four fearlessnesses. What are the four? First, 'I am a person of all-knowledge (sarvajña)': expounding what one knows oneself to instruct and train for the Buddha. An outsider clings to an affair and comes to challenge, [saying that] when the Tathāgata has an inquiry toward a disciple, it seems as if he does not know. The Tathāgata answers, saying: 'I accord with conventional appropriateness, not that I fail to understand.' In the face of this challenge there is no sign of fear, and he abides peacefully in the noble state; this is the fearlessness of all-knowledge. Second, the fearlessness regarding the exhaustion of defilements. An outsider challenges, saying: 'The Tathāgata scolded Devadatta as if he had anger, and stroked the head of Rāhula as if he had affection.' The Buddha says: 'Seeing those who are stubborn and hard to transform, one should scold Devadatta; seeing those who should be nourished with compassion to produce good, one should [stroke] Rāhula; it is not to say that there is anger or affection.' In the face of this challenge there is no sign of fear; this is the second fearlessness. Third, the fearlessness regarding the afflictions obstructing the path. An outsider challenges, saying: 'A srotāpanna attains the path of the first fruit, yet still has afflictions; thus we know afflictions do not obstruct the path.' The Tathāgata answers, saying: 'The points of obstruction differ. The eighty-eight fetters obstruct only the srotāpanna; the four fetters of reflection obstruct the latter three fruits; it is not to say that they do not obstruct.' In these words there is no sign of fear; this is the third fearlessness. Fourth, the fearlessness regarding the path of escape. An outsider challenges, saying: 'The uncontaminated is not the path of escape. How is this known? Although a srotāpanna attains the uncontaminated, they still undergo seven births and seven deaths.' The Tathāgata answers, saying: 'It is not that it is not an escape. But worldlings have incalculable births and deaths, whereas the srotāpanna cuts them down to seven; hence it is called an escape.' In these words there is no sign of fear; this is called the fourth fearlessness. Having not the slightest sign of fear in these four situations, they are called the four fearlessnesses.
"The faultless three karmas": precisely because guilt is exhausted, there is nothing; the three karmas spontaneously do not give rise to evil, hence they are called the faultless three karmas.
"The three-times-six unshared": the eighteen unshared dharmas. The first six are: no fault in the body, no fault in speech, no fault in mindfulness, no sign of fear, no scattered mind, and no abandoning mind without awareness. These first six clarify self-practice. The middle six are: no decline in zeal, no decline in intention, no decline in vigor, no decline in wisdom, no decline in liberation, and no decline in the knowledge and vision of liberation. Because these [relate to] the fulfillment of [removing] the six hindrances, they are all said to have no decline. The final six are: bodily karma following the practice of wisdom, mental karma following the practice of wisdom, vocal karma following the practice of wisdom, and wisdom knowing the past, future, and present without hindrance or obstruction. These latter six block outer transformations. These eighteen dharmas are not shared with inferior people; hence they are called unshared.
"All merit and supreme path dharmas": the merits of all buddhas are incalculable and boundless, and cannot be completely spoken of; hence this summarizes them. From "manifesting everything to me" down to this point, it specifically reveals the merits of the buddha-stage.
From "various matters are taught and flow into the ten directions" down: clarifies all the bodhisattvas praising the radiant light of the Tathāgata's prajñā flowing into the ten directions, pervading all buddha-lands without exception.
1.4
From "At that time Śākyamuni Buddha" down to the assembly at the bodhimaṇḍa tree is the second part, which explains the presentation of the main theme. Within this section there are altogether two passages. The first, from the beginning down to "the dharma gate of the jeweled necklace," clarifies the Tathāgata Śākyamuni praising the most capable among the multitude of bodhisattvas of the ten directions who can formulate questions. The second, from "Śākyamuni Buddha first arrived beneath the tree" down to the assembly at the bodhimaṇḍa tree, clarifies the Able Sage Śākyamuni wishing to expound the roots of the worthy and noble, examining the faculties and conditions of sentient beings in the dharmadhātu, and preparing to expound the Dharma appropriately.
Within the first passage there are again four parts: first, praising the purity of the land; second, praising the Buddha's virtue and precepts; third, praising the causes of the forty-two worthy and noble stages; fourth, praising the ability to expound the Dharma, adapting to pure and defiled lands, where Jingshou raises questions on the dharma gate of the jeweled necklace.
"The foremost of that land": all are at the culmination of the causal stage of being bound to one last birth.
"Together with countless superior beings": clarifies that the bodhisattvas of the ten directions are immeasurable in number. As for listing the names above, why is only one person listed for each of the ten directions? If they were to be listed extensively, the bamboo and silk would not accommodate them; therefore, for each single direction above, only the single leader is briefly listed.
"Bowed their heads to the Buddha's feet": clarifies the etiquette of comprehensive respect. Bodhisattvas are people in the causal stage, while the Tathāgata is one in the fruit stage, holding the status of our master; in principle, respect must be paid. The head is the highest part of a body, and the feet are the lowest part of a form; using the highest to touch the lowest expresses that the feeling of respect is supreme.
"Seated upon precious lotus seats": the myriad practices of merit that can evoke the buddha fruit are the flowers; the place where the body is settled is called the seat. Alternatively, true emptiness is the seat.
"The foremost bodhisattva was named Jingshou": he is the bodhisattva from the eastern direction. Because he has a karmic connection with this assembly, he is the foremost.
"Praised, saying: 'Decisively assembling in this gathering'": praising the great benefit at the time of gathering.
"Observing that the buddha-land where he dwelt was pure": praising the purity of the dwelling place, as in the Vimalakīrti Sūtra, pressing the earth with the toe, the world becomes pure, and so forth.
"The Tathāgata's mental precepts": by the Buddha's divine power, deportment is strict and comprehensive, without extravagance or negligence, matching the eagerness of listening to the Dharma. Therefore the Daśabhūmika-śāstra says: "Strictness contrasts with the defilement of deportment."
"The causes of the forty-two worthy and noble stages": praising the assembly's long-accumulated cultivation.
"Attaining the Buddha's transformations and supernatural penetrations, adapting to the purity and defilement of lands to liberate people boundlessly": being able to broadly transform sentient beings in accordance with both pure and defiled lands.
"From 'in other buddha-lands they also expounded the jeweled necklace' down to 'what was spoken was no different'": explains that the principle of the Mahāyāna is harmonious and the turning of the Dharma wheel is unified.
"Entering the lion's roar of the divine powers of all buddhas of the lands of the ten directions": citing the fearless questions raised through the Buddha's divine power.
"The great precious treasury-ocean adamantine jeweled necklace dharma gate": storing up merit and meaning is called a precious treasury; being deep and vast is an ocean; the substance of practice being firm is called adamantine; and adorning the dharmakāya is the jeweled necklace.
1.5
Within the section on considering and preparing to expunge the Dharma, there are two passages: First, from the beginning up to 'root-conditions and capacities', explains the Tathāgata's observing the capacities of the assembly and considering how to expound the Dharma. Second, from 'emitted a great ray of light' onward, explains the emitting of light to gather the assembly. Regarding 'emitting a great light that illuminated all buddha-realms': it directly clarifies that a single buddha-world consists of a great trichiliocosm of lands. Each single land comprises one Mount Sumeru, one sun and moon illuminating four continents—Pūrvavideha in the east, Jambudvīpa in the south, Aparagodānīya in the west, and Uttarakuru in the north—reaching up to the twenty-eight heavens and down to the bounds of the five wheels; this constitutes one small land. Counting one small land up to a thousand makes a small thousandfold world. Taking the small thousandfold as one unit and counting up to a thousand makes a medium thousandfold world. Taking the medium thousandfold as one unit and counting up to a thousand makes a great thousandfold world. This trichiliocosm, according to computational sūtras, contains one billion lands, and the ten directions altogether contain ten billion lands. At that time, Vairocana Buddha extended the light of prajñā-wisdom, which pervaded all of them entirely, so that those with appropriate conditions gathered at the bodhimaṇḍa assembly. From the 'Four Heavenly Kings' down to 'Transformation and Resonant Voice Heaven', these are the six heavens of the desire realm. The Brahmā Heaven, the Brahmā-pāriṣadya Heaven, and the Brahmā-purohita Heaven: these three are the heavens of the first dhyāna. If based on the *Subāhuparipṛcchā-sūtra*, the three heavens of the first dhyāna are Brahmā-purohita, Brahmā-pāriṣadya, and Mahābrahmā. Mahābrahmā, Water-moving, and Subtle Water: these three are the heavens of the second dhyāna. In the *Subāhuparipṛcchā-sūtra*, they are named Parīttābha, Apramāṇābha, and Ābhāsvara Heavens, which are the heavens of the second dhyāna. Immeasurable Water Heaven, Water Sound Heaven, and Pure Summary Heaven: these are the heavens of the third dhyāna. According to the *Subāhuparipṛcchā-sūtra*, the Parīttaśubha, Apramāṇaśubha, and Śubhakṛtsna Heavens are the heavens of the third dhyāna. From the Non-conceptual Heaven down to the Great Stillness Heaven, these nine are the heavens of the fourth dhyāna. In the *Subāhuparipṛcchā-sūtra*, they are the Fruit Heaven, Minor Fruit, Vast Fruit, Non-conceptual, Effortless, Heatless, Good Vision, Well-Seen Heaven, and Akaniṣṭha Heaven; these are the heavens of the fourth dhyāna. The 'bounds of the five wheels' are earth, water, fire, wind, and space, with the adamantine [wheel] as well. 'Great forbearance of the dharmadhātu' means that the responsive Buddha divides his bodies to pervade the lands of the ten directions in order to preach the practice of true adornment.
1.6
Chapter 2: Names of Worthies and Nobles
1.7
Above, the essential theme has already been opened and light emitted, summoning the great assembly of one billion four hundred million nayutas from the Sahā world all to gather at this adamantine cessation bodhimaṇḍa tree assembly. Now, it explains that since the great assembly has gathered, [the Buddha] intends to expound the roots of the worthies and nobles; thus, he first establishes designations and names for the forty-two persons, setting them out side by side in both Indic and Chinese, briefly opening the names of the forty-two persons. Although there are forty-two persons, subsuming them under the five forbearances leaves none unincluded. As for the five forbearances: first, subduing forbearance encompasses the thirty persons prior to the grounds; second, faith forbearance includes the three persons of the first, second, and third grounds; third, compliant forbearance includes the three persons of the fourth, fifth, and sixth grounds; fourth, anutpattika-dharma-kṣānti includes the three persons of the seventh, eighth, and ninth grounds; fifth, cessation forbearance includes the three persons of the tenth ground, the immaculate ground, and the wondrous enlightenment ground; together there are forty-two persons. They are also fully subsumed by the six lineages. The stages of the six lineages are: ten persons in the lineage of practice, ten persons in the lineage of nature, ten persons in the lineage of the path, ten persons in the lineage of the noble, one person in the lineage of equal enlightenment, and one person in the lineage of wondrous enlightenment—totaling forty-two persons. When it now says 'worthies and nobles', the thirty persons prior to the grounds are only worthies and not nobles; the single ground of wondrous enlightenment is only noble and not a worthy; the eleven grounds in between are both worthies and nobles. Now, these names of the forty-two worthies and nobles are briefly opened, and hence this serves as the chapter title.
1.8
From here onward is the second part of the sūtra, next explaining the section on the real foundation. Above, the initiation was explained; once the causal conditions of the main text have arisen, the main text can be revealed, so next the section on the real foundation is explained. If arranged according to the sequence of the five gates, from here onward is the third, explaining the gate of cultivating the path. Question: Sentient beings give rise to marks and cycle through the three existences; if one wishes to extinguish this affliction, what should one practice? Answer: Only when one studies the teachings of the Three Jewels, cultivates faith, and accomplishes the true contemplation of the forty-two gates of the worthies and nobles can it be eliminated. Therefore, from here onward the gate of cultivating the path is explained next. Within this gate of cultivating the path there are three chapters of sūtra text: the first directly lists the names of the worthies and nobles; the second, the single Chapter on Learning Contemplation, explains the methods and applications of contemplative practice; the third, the single Chapter on Explaining the Meaning, explains the reasons for the names and for learning contemplation. Within the Chapter on Names, there are again five passages of sūtra text: First, from the beginning up to 'What are the names of all the worthies and nobles?' explains Jingshou Bodhisattva inquiring about the names of the worthies and nobles. Second, from 'At that time Śākyamuni, with an adamantine mouth' onward down to 'one and not two', explains that because the Tathāgata wishes to expound the roots of the worthies and nobles, he first admonishes Jingshou Bodhisattva. Third, from 'O Son of the Buddha, the so-called liujiadu' onward directly clarifies the correspondences between Indic and Chinese, listing the names of the forty-two worthies and nobles to respond to what was asked. Fourth, from 'Therefore the gate of names' onward concludes contemplation and study. Fifth, from 'I now briefly explain' onward briefly brings up one worthy's gate of names to initiate the reason for learning contemplation. Within the first inquiry there are two questions: First, from the beginning of the chapter down to 'Wishing to accomplish this path, how should one practice?' directly asks about the method of practicing to attain buddhahood. Second, 'What are the names of all the worthies and nobles?' directly asks about the names of the forty-two worthies and nobles. Within the first inquiry there are again two parts: from the beginning to 'raised a few questions to ask the Buddha' is the narrator's phrasing. Second, from 'What practice did the Great Master originally cultivate?' onward directly asks about the method of practice. 'At that time, Jingshou from another region' is a bodhisattva of the east. 'By the Buddha's spiritual power' initially explains relying on the Buddha's spiritual power. Next, 'also by the great assembly' onward explains relying on the majestic virtue of the great assembly. 'All are dragon kings and lion kings' means that being supreme among dragons and lions, they are called kings. 'Raised a few questions to ask the Buddha' indicates that the great being remains modest. Just as in the *Nirvāṇa-sūtra*, when Kāśyapa Bodhisattva was about to raise thirty-six questions, he first said: 'The wisdom I possess now is trifling, like a mosquito or gnat; how could I fathom the great sea of the Tathāgata? I merely rely on the Buddha's spiritual power and depend on the majestic virtue of the great assembly to ask a few questions.' Here it is also like this. Regarding the second [part], asking about practice, there are four sentences of sūtra text: First, from 'What practice did the Great Master originally cultivate?' to 'All sentient beings cannot surpass him' generally explains that the Tathāgata is free from error in the three karmic actions. Second, 'Internal nature brightly illuminating' down to 'surpassing all bodhisattvas' separately establishes the purity of mental karma. Third, from 'Born upright and handsome' to 'always revered by Śakra and Brahmā' separately establishes the purity of physical karma. Fourth, 'Dispelling darkness like a torch' down to 'like a ferryman' separately establishes the purity of vocal karma. 'What practice did the Great Master originally cultivate?' means what kind of practice did he originally cultivate on the causal stage. 'All sentient beings cannot surpass him' explains that because the Tathāgata is free from error in the three karmic actions, they cannot surpass him. 'Internal nature brightly illuminating' means inwardly luminous and outwardly radiant. 'Eternally abiding without perishing' means there is no difference between past and present. 'Surpassing all bodhisattvas' means that completely exhausting the subsequent [defilements], the fruit virtue does not share in common with the cause. 'Born upright and handsome' explains that the Tathāgata is fully endowed with the marks and signs, hence called 'upright and handsome'. 'Unrivaled physical appearance' means his body is of purple-golden color, with none equal. 'Perfect, ultimate, and spontaneous' means there is nothing in his mind not complete. 'Unconditioned and pure' means all burdens are completely exhausted. 'Two kinds of eternal bodies' are: first, the body born of dharma-nature; second, the responsive and transformation body. Because the dharmakāya is eternal, the responsive body is also eternal. 'Revered by Śakra and Brahmā' means that when the Tathāgata travels, vajra-bearers attend him and Brahmā and Śakra receive and welcome him. 'Dispelling darkness like a torch' means that the Tathāgata's expounding of the Dharma can dispel the hindrances of beings, just as light can destroy darkness. 'Illuminating heaven and earth like the sun and moon' means that the sun and moon in the sky illuminate the four quarters from on high, enabling beings with minds to clearly see the right path; the Tathāgata's expounding of the Dharma can dispel the hindrances of delusion, leading conditioned sentient beings to turn away from confusion and return to the truth. 'Ferrying across humans and devas like a ferryman' explains that the Tathāgata boards the great boat of nirvāṇa, journeying back and forth to transport and deliver sentient beings. 'Vertically transcending the three realms as the Honored One of wondrous enlightenment' down to 'how should one practice?' concludes the previous question on the method of practicing to attain buddhahood. 'What are the names of all the worthies and nobles?' is the second, directly asking about the names of the forty-two worthies and nobles.
1.9
'At that time Śākyamuni Buddha addressed Jingshou Bodhisattva with an adamantine mouth' onward is the second part of the chapter, directly explaining that the Tathāgata, intending to expound the roots of the worthies and nobles and wishing to cause those addressed to reverently receive the sage's intention, first provides admonitions at the outset. Therefore he tells Jingshou: 'Listen attentively and practice according to the Dharma.' 'Attentively' means listening carefully; if not carefully, one will transmit errors. 'Reflect on it well' encourages contemplating the meaning of what is imparted, choosing what is good and discarding what is wrong. Having contemplated and selected, one must immediately practice according to the Dharma. 'From previously in the heavens' up to 'immeasurable practices and vows' refers to having previously expounded in the *Avataṃsaka* the great vows and original practices of bodhisattvas. 'This Dharma' is the Dharma of bodhisattvas' practices and vows. It is also that the buddhas of the ten directions joyfully expound the definitive, explicit meaning of the necklace path practiced by buddhas, because using these true practices and vows to adorn the buddhas' two kinds of dharmakāya is referred to as 'the necklace path practiced by buddhas'. Now, using this Dharma of true practices and vows to accord with capacities and bring benefit is called 'for the sake of this great assembly' down to 'opening the great necklace enterprise'. The Tathāgata Śākyamuni praised and complied with Jingshou's inquiry as having profound principle, according with capacities, and being beneficial, hence saying: 'Your mind is worthy of concern, with extreme great compassion transforming all sentient beings.' From 'The Buddha said' down to 'one and not two', about to expound the gates of the names of the worthies and nobles, he further admonishes and praises the profound principle as being identical to what is taught by the buddhas of the ten directions, one and not two. 'One should first rectify the three karmas': all evils arise from the three karmas, and all goods are accomplished through the three karmas, so he encourages rectifying the three karmas. 'Studying the teachings of the Three Jewels': the teachings make clear that good is to be rejoiced in and evil dharmas are to be turned away from, so he encourages studying them. 'Having faith in cause and effect': giving rise to decisive understanding regarding the principle of cause and effect. 'Then all that was asked may be entered': what was asked above concerning the path of the Honored One of wondrous enlightenment may all be understood and accorded with. 'All the Buddha's teachings are for the sake of bodhisattvas quickly attaining buddhahood': if one cultivates practice in accordance with the teachings, the attainment of the fruit will certainly be swift, hence saying 'quickly attaining buddhahood'. 'One must attentively receive and study the gates of names of the forty-two worthies and nobles' begins the answer to the second question above; down to 'the buddhas of the ten directions equally preach it without difference' praises the profound principle of what is taught as something that ought to be accepted and upheld.
1.10
From "O Son of the Buddha, the so-called liújiādù [lokadhātu]" down to the "Unsurpassed Ground" is the third section of the chapter, which clarifies the translation between the Indian and Chinese languages, lists the names of the forty-two worthy and noble stages, and responds to the meaning of his inquiry. / The "Abode of Generating the Aspiration [for Awakening]" refers to a person of roots of goodness belonging to the stage of progression who first enters the realm of emptiness, generates the bodhicitta, and eliminates all marks; therefore it is called the Abode of Generating the Aspiration. / As for liúdìjiādù, which in the Qin language is the "Abode of Cultivating the Ground," because one constantly cultivates an empty mind and purifies the pure practices of the eighty-four thousand dharma-gates, it is called the Abode of Cultivating the Ground. / As for the "Abode of Cultivation," previously it was said that one cultivates an empty mind, and now it clarifies nourishing this mind so that all practices advance and are not lost; therefore it is called the Abode of Cultivation. / As for the "Abode of Noble Birth," because one is born into the household of the Buddha and one's lineage is pure, it is called the Abode of Noble Birth. / As for the "Abode of the Fulfilment of Upāya," because one frequently practices and accomplishes immeasurable roots of goodness, it is called the Abode of the Fulfilment of Upāya. / As for the "Abode of the Correct Mind," because one accomplishes the sixth prajñā, it is called the Abode of the Correct Mind. / As for the "Abode of Non-retrogression," one enters the wisdom of non-arising and the realm of ultimate emptiness, and mind after mind constantly practices emptiness, signlessness, and wishlessness; therefore it is called the Abode of Non-retrogression. / As for the "Abode of the Kumārabhūta," because from the abodes of generating the aspiration no wrong thoughts arise, so that māras cannot arise to destroy one's bodhicitta, it is called the Abode of the Kumārabhūta. / As for the "Abode of the Prince of the Dharma," because one produces understanding from the teachings of the Buddha King and will succeed to the position of a buddha, it is called the Abode of the Prince of the Dharma. / As for the "Abode of Consecration," because from the preceding nine contemplations of emptiness one attains the mind of non-arising, which is supreme, it is called the Abode of Consecration. / As for the "Joyous Practice," one first enters the emptiness of dharmas and, not being swayed by the heterodox instructions of outsiders, enters the correct stage; because much rejoicing is produced, it is called the Joyous Practice. / Because one is able constantly to transform all sentient beings and benefit them with the Dharma, it is called the "Beneficial Practice." / Because one constantly abides in merit and manifests transformations for sentient beings, it is called the "Inexhaustible Practice." / Because at the time of death the demon of ignorance cannot confuse one, it is called the "Practice of Freeing from Delusion and Confusion." / Because in life after life one is constantly born in buddha-lands, it is called the "Practice of Good Manifestation." / Because one does not grasp or cling to self, non-self, or any dharmas whatsoever, it is called the "Practice of Non-attachment." / Because one constantly reveres and complies with the Buddhadharma of the three times, it is called the "Practice of Respect." / Because in expounding the Dharma and instructing others one's every movement becomes a model for things, it is called the "Practice of Wholesome Dharmas." / Because the two truths are neither suchness nor marks, nor not-marks, it is called the "Practice of True Reality." / Constantly traveling through the six destinies and entering into karmic retributions, one broadly transforms sentient beings without grasping; therefore it is called the "Dedication of Rescuing All Sentient Beings Free from the Mark of Sentient Beings." / Contemplating the emptiness of all dharmas, one attains the true mind; therefore it is called the "Dedication of Non-recollection." / Because one practices the Buddhadharma of the three times at all times, it is called the "Dedication Equal to All Buddhas." / Because by the power of great vows one enters all buddha-lands to make offerings to all buddhas, it is called the "Dedication of Reaching All Places." / Bestowing the eternally abiding Three Jewels upon others is called the "Dedication of the Inexhaustible Treasury of Merit." / Because one practices the conditioned good and the anāsrava good without duality, it is called the "Dedication of Complying with and Equating Roots of Goodness." / Because one contemplates good and bad parents as non-dual and of a single synthesized characteristic, it is called the "Dedication of Complying with and Contemplating All Sentient Beings." / Because one constantly illumines the single synthesized characteristic of the two truths of existence and non-existence, it is called the "Dedication of the Characteristic of Suchness." / Because all dharmas are non-dual, prajñā is unarisen, the two truths are equal, and one contemplates the three times as a single synthesized characteristic, it is called the "Dedication of Unbound Liberation." / Awakening to the signlessness of the middle way supreme truth of all dharmas, where all dharmas are of a single illumining mark, it is called the "Dedication of the Immeasurable Dharmadhātu." / As for the "Joyous Ground," one first departs from the mundane and initially realizes the noble state; because much rejoicing is produced, it is called the Joyous Ground. / Because one is free from the defilements of afflicted mind that can give rise to errors and violate the precepts, and one is fully endowed with pure precepts, it is called the "Defilement-free Ground." / Because in accordance with hearing, contemplation, and cultivation, the uniformly illumining dharmas are manifested without obstruction, it is called the "Luminous Ground." / Because the fire of wisdom can burn away the firewood of defilements and faulty precepts, it is called the "Disaster Ground." / Attaining supramundane wisdom and skillful means, one can cross over what is difficult to cross; therefore it is called the "Difficult-to-Conquer Ground." / Because the practice of the prajñāpāramitā is interrupted by the manifestation of great wisdom, it is called the "Good-Manifesting Ground." / Skillfully cultivating signless practices, one's effort reaches the ultimate, and one can surpass the mundane and the two vehicles to enter the supramundane path; therefore it is called the "Far-Reaching Ground." / Because retributive practice is fully ripened, signless, and uninterrupted, it is called the "Immovable Ground." / Because one expounds the Dharma with unhindered power and accomplishes the practice of benefiting others, it is called the "Good-Wisdom Ground." / Attaining the great dharmakāya and being fully endowed with sovereignty, it is called the "Dharma-Cloud Ground." / One's merit and practices fulfilled, one ascends the terrace of the great mountain; mind after mind is unconditioned, and one's practice surpasses the ten grounds; therefore it is called the "Immaculate Ground." / With wondrous contemplation, supreme forbearance, great quiescence, and signlessness, its awakened essence outside the entanglements of wholesome dharmas born of conditions for all sentient beings alone subtly and penetratingly illumines; therefore it is called the "Wondrous Enlightenment Ground."
1.11
"O Son of the Buddha, therefore this gate of names subsumes all practices of merit": the fourth part provides a general summary. The dharma-gate of the names of the worthy and noble is deep in principle; both the path of realization and the path of teaching are completely fulfilled. / "There is no buddha or bodhisattva who does not enter this gate of names": because, taking the teachings through persons, all are fully endowed, it is said that there is no buddha or bodhisattva who does not enter this gate of names. / "All supernatural powers": the inconceivable supernatural powers of buddhas and bodhisattvas. / "All causes and fruits": the forty-one [stages] are the cause, and wondrous enlightenment is the fruit; therefore it is said "all causes and fruits." / "All spheres": the various truths are profound and can generate noble understanding, which is termed "spheres." All are subsumed within the dharma-gate of the worthies and nobles; therefore it is said "also enter this gate of names." / "O Son of the Buddha, this gate of names": because the ultimate principle is one, it is said that the paths taught by the buddhas of the ten directions are identical. / Abiding in saṃsāra it does not decrease; dwelling in nirvāṇa it does not increase; it is as clear and still as empty space; therefore it is said "neither increasing nor decreasing." / Since the principle is an ultimate and definitive dharma, it should definitely be proclaimed with fearlessness; therefore it is said "definitely proclaimed with the lion's roar." / "One should bind oneself by vow to accept, uphold, read, recite, and explain the flavor of its meaning": this clarifies that the practice and dharma are subtle and wonderful, and encourages that when the time comes, one should understand and expound it. / "May all sentient beings [...] cultivate and learn according to the Dharma": to align with and penetrate the principle of this dharma-gate.
1.12
From "The Buddha addressed Jingshou Bodhisattva" downward is the fifth part, which briefly explains the gate of names of one worthy, giving rise to the reason for learning contemplation. Within this there are three textual units: First, from the beginning down to before the verses, it clarifies the course of practice of the bodhisattva of the marks of faith. Second, from "the worthy person who generates the abodes" downward, there are twenty-eight verses, which clarify that the worthy person who generates the abodes speaks verses and raises vows. Third, from "dwelling within this abode" downward to the end of the chapter, it clarifies the function of vows and practice, and encourages receiving the ten inexhaustible precepts.
First 12 of 30 passages. Read on
Linked texts (1)
- 本業瓔珞經疏 — Classical Chinese