新華嚴經論 4.14

4.14

第六明頓證佛性理智萬行圓融門者，如《華嚴經》第一會〈如來現相品〉中，如來齒間放光，又放眉間中道果德光明，又令普賢菩薩入三昧說〈世界成就品〉、〈華藏世界品〉、〈毘盧遮那品〉，說諸佛果法令生愛樂。既生愛樂已，於第二會中，令文殊師利說〈如來名號品〉、〈四聖諦品〉。於兩足輪下放光明，其光明過十佛剎微塵數世界外，各有十佛剎微塵數菩薩皆來集會，又說〈光明覺品〉、〈菩薩問明品〉、〈淨行品〉、〈賢首品〉，成就十信之門。兩足輪下光者，為其最下，明入信之首以信為因，信為最下故，此是如來眉間果光放入故。前〈如來現相品〉中，如來眉間放光已，入兩足輪中，為欲明舉佛果德用，成信位諸有學者還信果法用，成初證入於十信之門故，以是義故，十方各有十佛剎微塵數十首菩薩，皆從十色世界十智如來所來，以十信為入道之初故，是故所來菩薩皆名為首。十色世界者，為十信菩薩未成實證，明是凡夫，雖信果德佛境，未離色塵，以色為國。十住菩薩理事圓明，以華為國，為創從凡位理事開敷故。十行菩薩善達簡擇覺慧圓明，以慧為國。十向、十地以妙用自在，以妙為國。國從當位法門所來，以法為國，非為四大地水火風故。入聖智者，已離此障故。十信位中，菩薩皆是十智佛所來者，所謂不動智佛、無礙智佛、解脫智佛。如是十智佛者，智為果德，為十信位中以果為信故。為明信從果來，以果為因故。若不以果為信，即無所信故，信無所依。何故文殊師利為上首者？為文殊師利為啟蒙之主故。十方諸佛皆以文殊師利妙德為發信心之首故，以彰顯法身根本智故，常以文殊師利為果前之信。普賢明是差別智，為果後之行故。是故善財童子初見文殊為信門，後見慈氏為佛位，後自見其身入普賢身，是佛果後行。文殊為小男，普賢為長子，二聖合體名之為佛。文殊為法身妙慧，普賢為萬行威德故，體用自在名之為佛。文殊小男者，為信證法身根本智慧，為初生故，因初證本智法身能生佛家故。普賢為長子者，為依根本智起行行差別智，治佛家法諸波羅蜜事自在故，常以行門建佛家法治佛家事。但諸經之內以文殊為問答主者多明法身佛性之門，普賢為問答主者多論其行，以此表之。又文殊乘師子者，為明創證法身佛性根本智斷惑之駿故。普賢乘香象王者，表行庠序為威德故。又文殊常居東方金色世界不動智佛所者，為明金為白色，能離垢故。金色者，表法身也。不動智者，依法性身根本智起智用，即無動故。普賢菩薩常居東方寶威德上王佛所者，明萬行為寶，以此行故成其威德。若具行者，以法寶身自在也，威德無畏自在為王。若不具行者，皆有所畏，設居高位不得為王，為有所畏故。與文殊師利同在東方者，為法身智身，理事體用本自一故，本無二故。又文殊居東北方清涼山者，像艮卦，主東北方故。艮為小男、為童蒙。為文殊常化凡夫啟蒙見性，及本智之初首故。又與普賢俱在東方者，東方卯位，卯為震卦，震為長男。又像日出東方，春陽發明，無物不生、無物不照，表理智雙徹體一無二，以根本智差別智無別體用生萬行故。是故子為佛位，丑為十信，寅為十住，卯為十行，辰為十向，巳為十地，午為等覺，未為晦明入俗同俗化迷，申酉戌亥為所化故。如是安立法則，法合如是故。易卦，坎為君、离為臣、震為上相、酉為上將。東為青龍、西為白虎、前為朱雀、後為玄武。青龍為吉慶，白虎為凶害，朱雀為其明，玄武為其黑，是故如來治次而發明。普賢為相，主萬行。觀音為大悲之首，治凶危，為上將。文殊為覺蒙之首，常為接信之師。互融交參，以持佛家之法，皆令眾生住於中道，處恬和之性，智慈益物。以是身皆金色、目髮紺青、體白而相黃，為應真和氣也，皆為無形之形、無色之色也。若以其體用也，一一菩薩總具智德無邊，以其法則常以文殊為創信之首。今以南北，且立東西之一門。若論互融重玄，一方總俱有十。經云「一切處普賢菩薩，一切處金色世界，一切處文殊師利，一切處不動智佛。」經云「佛身充滿諸法界，普現一切眾生前，應受化器悉充滿，佛故處此菩提樹。一切佛剎微塵等，爾所佛坐一毛孔，皆有無量菩薩眾，各為具說普賢行。」如是一方即十方無盡，一塵即剎海無窮。今為化儀，各示分方總別。今言十信者，信何等位決定成於十信之門？如經十信位中〈光明覺品〉云「十方一切處文殊師利，於十方一切處說十方一切處法門，歎佛十種果德，以成信位。」如〈光明覺品〉說。又令起信根者轉更明淨。文殊師利又問十首菩薩等，業不知心、心不知業等十問，令起信者自身觀照轉令深固。經云「諸法無作用，亦無有體性。是故彼一切，各各不相知。」又作水流、火焰、風起、大地所生不相知喻。又下頌云「分別觀內身，此中誰是我？若能如是解，彼達我有無。」文殊師利問十首菩薩所成十信觀行之門，具如〈問明品〉說。又〈賢首品〉中，從凡夫位以信為首，決定取佛大菩提果，故從凡夫地信十方諸佛心不動智，與自心無異故，只為無明所迷故。無明與十方諸佛心本來無二故，從凡夫地信十方諸佛身根本智與自身不異故。何以故？皆是一法性身、一根本智，猶如樹枝一根生多枝葉等。以因緣故，一樹枝上成壞不同故。從凡夫地信如來十住、十行、十迴向、十地，我悉盡能行之。何以故？自憶無始時來波流苦海，無益之事尚以行之，何況如今有益之事，菩薩萬行濟眾生事，豈不能為？從凡夫地，信十方諸佛皆從三昧生，我亦當得。何以故？諸佛三昧皆從如來自性方便生，我亦具有如來自體清淨之性，與佛平等。從凡夫地信十方諸佛一切神通我亦當得。何以故？諸佛神通依真智而得，我但依真性智中無有煩惱無明成智，一切業亡唯有智慈，通化自在。從凡夫地信佛智慧我亦當得。何以故？一切諸佛悉從凡夫來故。從凡夫地信佛大悲普覆一切，我亦當得。何以故？諸佛大悲從大願起，我亦如諸佛發大願故。從凡夫地信佛自在，我亦當得。何以故？諸佛自在於性起法門，智身法身入眾生界，不染色塵諸根自在，我亦不離性起如來智故。從凡夫地信自發心經無盡劫修功行滿位齊諸佛不移一念。何以故？為三世無時故。如是從凡夫信解，始終徹佛果位。如上所發十種信者，必能決定成就十信之門，住於堅固之種，永不退轉。又十信文殊師利及覺首等十首菩薩，皆從十色世界來。所謂金色世界者，表本白淨法中來故，為明信心依本信故。妙色世界者，為信依理事自在妙用而生信故。蓮華色世界者，表行信故，為蓮華表萬行故。瞻蔔花色世界者，表從福慶之色，以理智大慈中和性而生信心故。五色之中，黃色為最，此為應真色，亦中宮色也，表中道色故。為此華為黃色華故，此信心菩薩為智慈中和之色，應真世界來故。優鉢羅華色世界者，其華赤黃色兼有紫焰色氣，表一行一切行，能純能雜而生信故。寶色世界者，表智慈法行成信而可貴故。金剛色世界者，表以佛果德而生信心故，必能決斷諸煩惱故。頗梨色世界者，似水精，表信心本清淨故。平等色世界者，表信法界平等無二故。如是十色世界，皆是十信菩薩所信之法門，皆從自信法門中來，故曰從如是世界中來。已下本所事佛，所謂不動智佛、無礙智佛、解脫智佛，如是十箇智佛，即是佛果中佛，明信自智從佛智果為因故來，表不因佛果不成信故。其十住位中昇須彌山頂，於兩足指端放百千妙色光明，明前十信位於普光明殿兩足下千輻輪中放光，表信位在凡未離凡地。光出足下，為表以信為初因，其位最下。今說十住，上昇須彌之頂者，明十住初心證法頂故，從地昇上至相盡處故，陟山王頂至法王位處故，明其止為山也，以入真實證，非止不會。於兩足指端放百千妙色光者，為明足指，以艮為手足之指。初取聖道，非止不明履踐之始。表創從十信凡夫之位極，始在十住初首，履踐如來法王聖蹤。以其定門，普觀凡聖一切境界，性相無礙色無不妙，故稱為光。如《本業瓔珞經》云「修三賢法入聖人位，法流水中心心寂滅，自然流入妙覺之位。」然此《華嚴經》意即不然。識滅時亡、情塵頓絕，唯真智境一念則五位齊明，為全將佛果以為因故。設同凡夫住世百年及以多劫，而不見須臾可遷，不見當成佛、不見已成佛、不見現成佛。十住之位法既如是，更有何生不成佛耶？更有何生而成正覺？此《華嚴經》是本法界門，一切諸佛本住大宅，一切佛子究竟所歸。化身權乘總居其外，若有入者一入全真。此位中初發心住菩薩見道，住佛知見、入佛知見，直與如來同身心性智相故，頓印五位行相總在其中，如持明鏡普臨眾色。此經法門，法合如是。所有歎說，應如是知、應如是信解。為法界法門圓無終始，於一念中歲月晦明重重無盡，一毫之內佛境眾生境色相無邊，一成一切成、一壞一切壞。此十住位中，有十箇菩薩，下名悉同，名之為慧。本從來土，皆號為華，從十箇華國土來。本所事佛，下名悉同，名之為月。釋云：此位自己證真，善簡邪正，名之為慧。理事齊發，開敷若華。以開敷法門為國所居，得法惱除，清涼如月，名為本所事佛。此之名目，總是十住位中所證法門，非虛名也。經云「爾時法慧菩薩以佛神力，入菩薩無量方便三昧。以三昧力故，十方各千佛剎微塵數世界之外，有千佛剎微塵數諸佛，皆同一號，名曰法慧，普現其前，以十三種法加法慧菩薩。」十三加者，語業加者，以言稱歎善哉善哉；身業加者，以手摩法慧菩薩頂；智業加者，經云「即與法慧菩薩十種無礙智」，及此土如來光照其身，是為十三。

Sixth, explaining the gateway of the perfect interpenetration of the sudden realization of Buddha-nature, principle, wisdom, and the myriad practices: As in the first assembly of the Avataṃsaka Sūtra, in the 'Chapter on the Manifestations of the Tathāgata', the Tathāgata emitted light from between his teeth and also emitted the radiant light of the fruit-virtue of the Middle Way from between his eyebrows; he also caused Samantabhadra Bodhisattva to enter samādhi and expound the 'Chapter on the Formation of the Worlds', the 'Chapter on the Floral Store World', and the 'Chapter on Vairocana', expounding the fruit-dharma of the Buddhas to induce love and delight [in the listeners]. Having induced love and delight, in the second assembly he caused Mañjuśrī to expound the 'Chapter on the Names of the Tathāgatas' and the 'Chapter on the Four Noble Truths'. He emitted radiant light from beneath the wheels of his two feet; that light extended beyond worlds as numerous as the dust motes of ten buddha-kṣetras, from each of which bodhisattvas as numerous as the dust motes of ten buddha-kṣetras came and assembled. He then expounded the 'Chapter on Awakening by Light', the 'Chapter on Bodhisattvas Asking for Clarification', the 'Chapter on Pure Practice', and the 'Chapter on the Chief of Worthies', accomplishing the gateway of the ten faiths. The light from beneath the wheels of his two feet is the lowest, clarifying that the beginning of entering faith takes faith as its cause, and faith is the lowest; this is because the fruit-light from between the Tathāgata's eyebrows was directed downward into them. Earlier, in the 'Chapter on the Manifestations of the Tathāgata', after the Tathāgata emitted light from between his eyebrows, it entered into the wheels of his two feet. This was intended to elucidate the elevation of the functional application of the Buddha's fruit-virtues, so that the practitioners in the stage of faith would turn back to have faith in the functional application of the fruit-dharma, accomplishing their initial realization and entry into the gateway of the ten faiths. For this reason, in each of the ten directions there were ten Chief Bodhisattvas as numerous as the dust motes of ten buddha-kṣetras, who all came from the ten color-worlds of the ten wisdom Tathāgatas. Because the ten faiths are the beginning of entering the Path, the arriving bodhisattvas are all named 'Chief' (Śīrṣa). As for the ten color-worlds: because the bodhisattvas of the ten faiths have not yet attained actual realization and are explicitly ordinary beings, although they have faith in the Buddha's realm of fruit-virtues, they have not yet departed from physical form (rūpa-dust), and thus take form (color) as their lands. The bodhisattvas of the ten abodes have principle and phenomena perfectly luminous, and take flowers as their lands, because they have newly unfolded principle and phenomena from the stage of ordinary beings. The bodhisattvas of the ten practices skillfully comprehend discernment and their awakening wisdom is perfectly luminous, taking wisdom as their lands. The ten dedications and the ten grounds, with their wondrous function being sovereign, take wonder as their lands. Lands derive from the Dharma-gate of the stage in question; they take the Dharma as their lands, not the four great elements of earth, water, fire, and wind. Those who have entered noble wisdom have already transcended these hindrances. In the stage of the ten faiths, the bodhisattvas all come from the ten wisdom Buddhas, namely the Buddha of Immovable Wisdom, the Buddha of Unobstructed Wisdom, and the Buddha of Liberated Wisdom. With such ten wisdom Buddhas, wisdom is the fruit-virtue; this is because in the stage of the ten faiths, one takes the fruit as faith. This clarifies that faith comes from the fruit, taking the fruit as cause. If one did not take the fruit as faith, there would be nothing to believe, and faith would have nothing to rely upon. Why is Mañjuśrī the foremost leader? Because Mañjuśrī is the master who initiates the uninstructed. The Buddhas of the ten directions all take Mañjuśrī's wondrous virtue as the foremost for giving rise to the mind of faith, in order to manifest the fundamental wisdom of the dharmakāya; hence Mañjuśrī is always taken as the faith prior to the fruit. Samantabhadra clearly represents discriminating wisdom, serving as the practice subsequent to the fruit. Therefore, Sudhana's initial meeting with Mañjuśrī was the gateway of faith; later, his meeting with Maitreya was the Buddha-stage; and afterward, he saw his own body enter the body of Samantabhadra, which is the practice subsequent to the Buddha-fruit. Mañjuśrī is the young boy, and Samantabhadra is the eldest son; the unified essence of the two sages is called 'Buddha'. Mañjuśrī is the wondrous wisdom of the dharmakāya, and Samantabhadra is the majesty and virtue of the myriad practices; therefore, sovereignty of essence and function is called 'Buddha'. Mañjuśrī is the young boy because faith and realization of the fundamental wisdom of the dharmakāya are newly born, for by initial realization of the fundamental wisdom of the dharmakāya one is able to be born into the family of the Buddha. Samantabhadra is the eldest son because, relying on fundamental wisdom, he gives rise to practice and carries out discriminating wisdom, being sovereign in managing the matters of the myriad pāramitās of the Buddha's family-dharma; he always establishes the Buddha's family-dharma and manages the affairs of the Buddha's family through the gateway of practice. In the various sūtras, wherever Mañjuśrī is the host of questions and answers, it mostly clarifies the gateway of the dharmakāya and Buddha-nature; wherever Samantabhadra is the host of questions and answers, it mostly discusses its practice—this is symbolized by them. Furthermore, that Mañjuśrī rides a lion clarifies the swiftness in severing delusion upon newly realizing the fundamental wisdom of the dharmakāya and Buddha-nature. That Samantabhadra rides a king of fragrant elephants symbolizes the majesty and virtue of composed deportment in practice. Furthermore, that Mañjuśrī always abides in the eastern Golden World at the place of the Buddha of Immovable Wisdom clarifies that gold is white and pure, able to depart from defilement. The golden color symbolizes the dharmakāya. 'Immovable Wisdom' means that when the functional application of wisdom arises based on the fundamental wisdom of the dharma-nature body, it is completely immovable. That Samantabhadra Bodhisattva always abides in the east at the place of the Buddha Supreme King of Precious Majesty and Virtue clarifies that the myriad practices are jewels, and through these practices one accomplishes his majesty and virtue. If one is complete in practice, he is sovereign through the Dharma-jewel body; majestic, virtuous, fearless, and sovereign, he is a king. If one is not complete in practice, he has things to fear; even if he occupies a high station, he cannot be a king because he has something to fear. That he is in the east together with Mañjuśrī is because the dharmakāya and the wisdom-body, principle and phenomena, essence and function, are fundamentally one and originally non-dual. Furthermore, that Mañjuśrī abides on Mount Qingliang in the northeast corresponds to the hexagram Gen, which governs the northeast. Gen is the young boy, the child needing instruction. This is because Mañjuśrī always transforms ordinary beings, initiating the uninstructed to see the nature, and is the initial head of fundamental wisdom. Furthermore, that he is together with Samantabhadra in the east corresponds to the easterly Mao position; Mao is the hexagram Zhen, and Zhen is the eldest son. It is also like the sun rising in the east, the spring light shining forth: there is nothing it does not generate, nothing it does not illuminate. This symbolizes that principle and wisdom both penetrate thoroughly, their essence is one and non-dual; with fundamental wisdom and discriminating wisdom having no separate essence and function, they generate the myriad practices. Therefore, Zi is the Buddha-stage, Chou is the ten faiths, Yin is the ten abodes, Mao is the ten practices, Chen is the ten dedications, Si is the ten grounds, Wu is equal awakening, Wei is the obscurity and brightness entering the mundane to conform with the mundane and transform the deluded, and Shen, You, Xu, and Hai are those who are transformed. The establishment of principles is like this because the Dharma inherently accords with this. In the hexagrams of the Yijing, Kan is the ruler, Li is the minister, Zhen is the prime minister, and You is the senior general. The east is the Azure Dragon, the west is the White Tiger, the front is the Vermilion Bird, and the rear is the Black Tortoise. The Azure Dragon represents auspicious celebration, the White Tiger represents calamity and harm, the Vermilion Bird represents brightness, and the Black Tortoise represents darkness; therefore the Tathāgata governs sequentially and brings them to light. Samantabhadra is the minister, presiding over the myriad practices. Avalokiteśvara is the foremost of great compassion, subduing danger and calamity, serving as the senior general. Mañjuśrī is the foremost in awakening the uninstructed, always serving as the master who receives faith. Interpenetrating and blending with one another to uphold the Dharma of the Buddha's family, they cause all sentient beings to abide in the Middle Way, dwell in a serene and harmonious nature, and benefit beings with wisdom and compassion. By this, their bodies are all golden, their eyes and hair dark blue, their flesh white and their marks yellow, responding to the true and harmonious breath; all of these are formless forms, colorless colors. If considered from their essence and function, each and every bodhisattva is fully endowed with boundless wisdom and virtue, but by convention Mañjuśrī is always taken as the head of initiating faith. Now taking north and south, we temporarily establish the single gateway of east and west. If we discuss the profound mystery of mutual interpenetration, a single direction completely encompasses ten. The sūtra says: 'In all places is Samantabhadra Bodhisattva, in all places is the Golden World, in all places is Mañjuśrī, in all places is the Buddha of Immovable Wisdom.' The sūtra says: / 'The Buddha's body fills all dharmadhātus, / Universally appearing before all sentient beings. / The vessels fit for conversion are all filled, / Hence the Buddha abides under this bodhi tree. / Equal to the dust motes of all buddha-kṣetras, / That many Buddhas sit within a single pore, / Each possessing immeasurable assemblies of bodhisattvas, / Respectively expounding for them the Samantabhadra practices in full.' / In this way, a single direction is the inexhaustible ten directions, and a single dust mote is the limitless ocean of kṣetras. Now, for the sake of the salvific conventions, the general and specific distinctions of directions are separately shown. Now regarding the ten faiths: having faith in what kind of stage definitively accomplishes the gateway of the ten faiths? As stated in the 'Chapter on Awakening by Light' within the stage of the ten faiths: 'Mañjuśrī in all places throughout the ten directions, in all places throughout the ten directions, expounded the Dharma-gates of all places throughout the ten directions, praising the ten kinds of fruit-virtues of the Buddha in order to accomplish the stage of faith,' as expounded in the 'Chapter on Awakening by Light'. Furthermore, he causes those who have given rise to the root of faith to become increasingly clear and pure. Mañjuśrī also posed ten questions to the ten Chief Bodhisattvas, such as 'karma does not know mind, mind does not know karma,' causing those who have given rise to faith to contemplate within themselves and become increasingly deep and firm. The sūtra says: / 'All dharmas have no active function, / Nor do they possess an intrinsic nature. / Therefore all of them, / Do not know one another individually.' / It also gives the metaphors of the flowing of water, the burning of flames, the rising of wind, and that which is generated by the great earth not knowing one another. Furthermore, a verse below says: / 'Contemplate and discern the internal body: / Who is the "self" within this? / If one can understand in this way, / One penetrates the existence and nonexistence of a self.' / Mañjuśrī's questions to the ten Chief Bodhisattvas on the gateways of contemplative practice that accomplish the ten faiths are expounded fully as in the 'Chapter on Asking for Clarification'. Furthermore, in the 'Chapter on the Chief of Worthies', beginning from the stage of the ordinary being with faith as foremost, one definitively takes the great bodhi-fruit of the Buddha; therefore, from the ground of the ordinary being, one has faith that the mind and immovable wisdom of the Buddhas of the ten directions are not different from one's own mind, and it is merely that one is deluded by ignorance. Because ignorance and the minds of the Buddhas of the ten directions are originally non-dual, from the ground of the ordinary being one has faith that the fundamental wisdom of the bodies of the Buddhas of the ten directions is not different from one's own body. Why? They are all a single dharma-nature body, a single fundamental wisdom, just as a single tree root generates many branches and leaves. Due to causes and conditions, on a single tree the branches differ in forming and decaying. From the ground of the ordinary being, one has faith that as for the Tathāgata's ten abodes, ten practices, ten dedications, and ten grounds, I am fully able to practice them all. Why? Remembering that from beginningless time I have drifted in the sea of suffering and have even practiced useless deeds, how much more so with the beneficial deeds of the present—the myriad bodhisattva practices that deliver sentient beings—how could I be unable to do them? From the ground of the ordinary being, one has faith that the Buddhas of the ten directions are all born from samādhi, and I too shall attain it. Why? The samādhis of the Buddhas are all born from the Tathāgata's expedient means of self-nature, and I too am endowed with the pure nature of the Tathāgata's own essence, equal to the Buddhas. From the ground of the ordinary being, one has faith that all the supernatural powers of the Buddhas of the ten directions, I too shall attain. Why? The supernatural powers of the Buddhas are attained by relying on true wisdom; if I merely rely on the fact that within true nature-wisdom there are no afflictions or ignorance to consummate wisdom, all karma will perish and only wisdom and compassion will remain, with supernatural transformations sovereign. From the ground of the ordinary being, one has faith that the Buddha's wisdom, I too shall attain. Why? All Buddhas have come from being ordinary beings. From the ground of the ordinary being, one has faith that the Buddha's great compassion universally covers all, and I too shall attain it. Why? The great compassion of the Buddhas arises from great vows, and I too generate great vows just as the Buddhas do. From the ground of the ordinary being, one has faith that the Buddha's sovereignty, I too shall attain. Why? The sovereignty of the Buddhas lies in the Dharma-gate of nature-origination, where the wisdom-body and dharmakāya enter the realm of sentient beings without being defiled by sensory dust, with all faculties sovereign; I too am not apart from the Tathāgata-wisdom of nature-origination. From the ground of the ordinary being, one has faith that from one's own initial aspiration, passing through inexhaustible kalpas to fulfill meritorious practice until one's stage is equal to the Buddhas, does not move from a single thought-moment. Why? Because the three periods of time are devoid of temporal duration. Developing faith and understanding in this way from the ordinary being thoroughly penetrates the Buddha's fruit-stage from beginning to end. One who gives rise to the ten kinds of faith as described above will surely and definitively accomplish the gateway of the ten faiths, abide in the firm seed, and never regress. Furthermore, in the ten faiths, Mañjuśrī and the ten Chief Bodhisattvas such as Awakened Chief all came from ten color-worlds. The so-called Golden World symbolizes coming from within the fundamentally white and pure Dharma, clarifying that the mind of faith relies on fundamental faith. The Wondrous-Color World is because faith arises by relying on the sovereign, wondrous function of principle and phenomena. The Lotus-Color World symbolizes the faith of practice, for the lotus symbolizes the myriad practices. The Campaka-Flower-Color World symbolizes coming from the color of blessing and celebration, giving rise to the mind of faith through the harmonious nature of principle, wisdom, and great compassion. Among the five colors, yellow is the supreme; this is the color of true response and also the color of the central palace, symbolizing the color of the Middle Way. Because this flower is a yellow flower, this bodhisattva of the mind of faith comes from the True Response World of the harmonious color of wisdom and compassion. The Utpala-Flower-Color World: its flowers are reddish-yellow accompanied by a violet-flame hue, symbolizing that one practice is all practices, capable of being pure and mixed, giving rise to faith. The Jewel-Color World symbolizes that the Dharma-practice of wisdom and compassion accomplishes faith and is precious. The Diamond-Color World symbolizes giving rise to the mind of faith through the Buddha's fruit-virtues, being able definitively to sever all afflictions. The Sphatika-Color World: resembling crystal, it symbolizes that the mind of faith is fundamentally pure. The Equal-Color World symbolizes faith that the dharmadhātu is equal and non-dual. Such ten color-worlds are all the Dharma-gates believed in by the bodhisattvas of the ten faiths, all coming from their own Dharma-gates of faith; hence it is said that they came from such worlds. The Buddhas originally served by them below—namely the Buddha of Immovable Wisdom, the Buddha of Unobstructed Wisdom, and the Buddha of Liberated Wisdom—these ten wisdom Buddhas are precisely the Buddhas in the Buddha-fruit, clarifying that faith in one's own wisdom comes taking the fruit of Buddha-wisdom as its cause, symbolizing that without the Buddha-fruit, faith cannot be accomplished. In the stage of the ten abodes, ascending to the summit of Mount Sumeru, he emits hundreds of thousands of wondrous-colored rays of light from the tips of his toes. This clarifies that while earlier in the stage of the ten faiths, light was emitted from the thousand-spoked wheels beneath his two feet in the Hall of Universal Light, symbolizing that the stage of faith is among ordinary beings and has not yet departed from the ordinary ground—the light emerging from beneath the feet symbolizing taking faith as the initial cause, with its stage being the lowest—now in expounding the ten abodes, his ascending to the summit of Sumeru clarifies that the initial mind of the ten abodes realizes the summit of the Dharma; ascending from the earth to the place where marks are exhausted, climbing to the summit of the king of mountains to reach the place of the Dharma King's stage, clarifies that stopping is a mountain, through entering true realization, for without stopping there is no comprehension. Emitting hundreds of thousands of wondrous-colored rays of light from the tips of his toes clarifies the toes of the feet, taking Gen as the fingers and toes of hands and feet. In initially grasping the noble path, without stopping one cannot illuminate the beginning of treading the path. This symbolizes newly reaching the culmination of the ordinary stage of the ten faiths, beginning at the head of the ten abodes to tread the noble traces of the Tathāgata, the Dharma King. Through his gateway of samādhi, he universally contemplates all realms of ordinary beings and sages; nature and marks are unhindered, and there is no form that is not wondrous—hence it is called 'light'. As the Benye yingluo jing says: 'Practicing the dharmas of the three worthies, one enters the stage of the noble one; in the midst of the flowing stream of Dharma, thought after thought is extinguished in tranquility, naturally flowing into the stage of wondrous enlightenment.' Yet the intent of this Avataṃsaka Sūtra is not like this. When consciousness is annihilated, time is lost; emotional dust is suddenly cut off, and in the realm of true wisdom alone, a single thought-moment brings the five stages into simultaneous clarity, because one takes the Buddha-fruit in its entirety as the cause. Even if one dwells in the world like an ordinary person for a hundred years or many kalpas, one does not see a moment that can shift; one does not see a Buddha to be accomplished in the future, does not see a Buddha already accomplished in the past, nor does not see a Buddha presently accomplished. Since the dharma of the stage of the ten abodes is like this, in what further lifetime would one not become a Buddha? In what further lifetime would one accomplish right awakening? This Avataṃsaka Sūtra is the gateway of the fundamental dharmadhātu, the great mansion where all Buddhas fundamentally dwell, the ultimate destination of all sons of the Buddha. The nirmāṇakāyas and provisional vehicles all dwell outside of it; if anyone enters, in a single entry he is entirely true. In this stage, the bodhisattva of the abode of initial aspiration sees the Path, abides in the Buddha's vision and knowledge, and enters the Buddha's vision and knowledge, directly sharing the same body, mind, nature, wisdom, and marks with the Tathāgata; hence he suddenly seals the characteristics and practices of the five stages entirely within it, like holding a bright mirror that universally reflects all colors. The Dharma-gate of this sūtra is inherently like this. All its praises and expositions should be known and understood with faith in this way. Because the Dharma-gate of the dharmadhātu is round without beginning or end, within a single thought-moment years, months, darkness, and light are doubly inexhaustible; within a single hair, the realms of Buddhas and the realms of sentient beings, form and appearance, are boundless; when one is accomplished, all are accomplished, and when one decays, all decay. In this stage of the ten abodes, there are ten bodhisattvas, whose latter names are all identical, named 'Wisdom' (Mati). The lands from which they originally came are all titled 'Flower', coming from ten flower lands. The Buddhas whom they originally served have latter names that are all identical, named 'Moon' (Candra). Explanation: In this stage, having personally realized the true, one skillfully discriminates between heterodoxy and orthodoxy, hence it is called 'Wisdom'. Principle and phenomena burst forth together, unfolding like flowers. Taking the unfolded Dharma-gate as the land in which they abide, having attained the Dharma, afflictions are removed, cool and clear like the moon—hence it is called the Buddha originally served. These names are entirely the Dharma-gates realized in the stage of the ten abodes, not empty names. The sūtra says: 'At that time, Dharmamati Bodhisattva, through the spiritual power of the Buddha, entered the samādhi of the immeasurable expedient means of bodhisattvas. Through the power of the samādhi, beyond worlds in the ten directions as numerous as the dust motes of a thousand buddha-kṣetras, there were Buddhas as numerous as the dust motes of a thousand buddha-kṣetras, all sharing the same name, Dharmamati, who universally appeared before him and empowered Dharmamati Bodhisattva with thirteen kinds of dharmas.' As for the thirteen kinds of empowerment: the empowerment of verbal karma is praising him with words, 'Excellent, excellent!'; the empowerment of physical karma is rubbing the crown of Dharmamati Bodhisattva's head with the hand; the empowerment of wisdom karma is, as the sūtra says, 'immediately bestowing ten kinds of unobstructed wisdom upon Dharmamati Bodhisattva', along with the Tathāgata of this land illuminating his body with light—these constitute the thirteen.