本業瓔珞經疏 1.1

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'.