新華嚴經論 1.2

1.2

Now, the origin of sentient beings relies on the ocean of wisdom as its source; the stream of conscious beings integrates the dharmakāya as its essence. It is solely because sentiments arise that wisdom is blocked, and because conceptions transform that the essence appears distinct; when one penetrates the origin, sentiments perish, and knowing the mind, essence is unified. Now, this Mahāvaipulya Buddhāvataṃsaka Sūtra illumines the fundamental limit of sentient beings and demonstrates the fruition-source of all buddhas. As for its being the origin, it cannot be accomplished through effort; as for its being the source, it cannot be attained through practice. When effort is extinguished, the origin is attained; when practice is exhausted, the source is completed. The source-origin is without effort, yet able to accord with conditions with sovereignty: this is precisely Vairocana. With fundamental nature as light, wisdom responds according to capacities; using great compassion to deliver beings, he is named from this. Relying on the origin, he thus establishes his beneficial teachings, profusely flowing through the dharmadhātu to moisten conscious beings. Thereupon, temporarily lodging his stages in the four heavens and manifesting his forms in the eight phases, he manifests the araṇya within the bodhimaṇḍa as his initial enlightenment, and abides in the Universal Light Hall of the Dharma as the great mansion of the saṃbhogakāya. Samantabhadra, the eldest son, raises the fruition-virtues in the hidden body; Mañjuśrī, the youngest son, first initiates the unenlightened in the golden color. Using the ocean-seal samādhi, he descends in spirit pervading the dharmadhātu; employing the Dharma gate of universal vision, he displays oceans of lands within dust motes. The two fruitions—circumstantial and primary—body and land interpenetrate; the two gates of cause and effect, essence and function, thoroughly penetrate each other. With the jeweled net of the king of gods, he reflects the ten lands layer upon layer; taking the defilement-free maṇi jewel, he clarifies the ten bodies in subtle concealment. Boundless realms of lands, self and other, are not separated by the tip of a fine hair; the past and present of the ten time periods, beginning and end, do not shift from the present thought. As for its vastness, it takes empty space as its measure; as for its minuteness, it resides in an infinitesimal dust mote without a trace. The ten directions are never rolled up, yet do not diminish within small marks; a fine dust mote is never expanded, yet contains the ten directions without obstruction. Constantly abiding in the ocean of wisdom, he distributes fruition-virtues into the gates of the five stages; perpetually dwelling in the Dharma hall, he demonstrates progressive cultivation above the nine heavens. Just as it is in this world, so it is in the ten lands. The noble assemblies are like clouds, the ocean-like gatherings interpenetrating. Wisdom and worldliness do not obstruct each other, like multiple mirrors receiving a multitude of forms; self and other do not hinder each other, like a thousand lamps sharing a single room. This sūtra contains forty chapters of magnificent scripture in total, profoundly opening the Dharma gates of fruition-virtues; its hundreds of myriad kotis of wondrous words all raise the ocean of practices of the Buddha's flowers. Ten bodies and ten assemblies expound tenfold tenfold Dharma gates; ten places and ten directions initiate ten supernormal knowledges and express ten eloquence-powers. Within the "Chapter on the Manifestation [of the Tathāgata]," it demonstrates cause and effect to conclude beginning and end; at Anāthapiṇḍada's Park, it benefits humans and devas while clarifying the dharmadhātu. Maudgalyāyana and Śāriputra were blocked in seeing and hearing face to face; six thousand monks initiated the ten illuminations along the road. To the east of the City of Enlightenment the five assemblies all arrived, and before the ancient Buddha shrine they together mounted the ten wisdoms. Sudhana initiated and was the foremost guide, thereby manifesting that the coming assemblies were all alike. Furthermore, accomplishing the Dharma gates of the five stages endowed with virtues, he practiced their models and norms, enabling the unenlightened to easily comprehend understanding and practice without doubt; thereupon, faith was foremost before Mañjuśrī, and true realization occurred at the summit of Mount Sugopita. Passing through fifty-three [kalyāṇamitras], he accomplished one hundred and ten Dharma gates; reaching the garden of Maitreya, he brought together the Buddha fruit of a single lifetime. Returning, he was shown Mañjuśrī as his initial friend, clarifying that fruition is identical with cause; subsequently, he entered the body of Samantabhadra, manifesting that essence and function are consummate and ultimate. This sūtra is named the Mahāvaipulya Buddhāvataṃsaka Sūtra: "Mahā" (great) has the meaning of having no direction or boundary; "vaipulya" (square/correct) takes principle and wisdom as its efficacy; "broad" means fine hairs and lands mutually containing one another; "Buddha" is the uncreated nature of essence and function; "flower" is an analogy for the delightful gates of practice, capable of unfurling the efficacy of principle and phenomena; "adornment" is the adornment of circumstantial and primary fruitions; "sūtra" is that which threads and stitches together. Regarding the "Chapter on the Wondrous Adornments of the Rulers of the World," bodhisattvas manifesting birth are all rulers of the world; together they arrive at the ocean-like gathering, hence it is called "wondrous adornments." A "chapter" means that which groups categories into the same stream, sectioning the Dharma gates equally into chapters. This sūtra contains forty chapters of magnificent scripture in total; this chapter stands at the beginning, hence it is called the first. Therefore it is called Chapter One of the Mahāvaipulya Buddhāvataṃsaka Sūtra: Wondrous Adornments of the Rulers of the World.