新華嚴經論 10

English (machine translation) 10

Language: English

First, the assembly radiating light within the bodhi tree explains the assembly that reveals the cause and achieves retribution through establishing practice and benefiting sentient beings, progressing through the five stages from the Buddha's original cause, as explained previously. Second, the assembly within the palace where the Tathāgata resides explains the assembly that reveals the cause and achieves retribution through the Buddha's original cause of perfecting great compassion, sheltering sentient beings, and benefiting beings. Third, among the assemblies of bodhisattvas as numerous as the dust motes of ten Buddha worlds, the ten bodhisattva assemblies whose primary names all share the word "Samanta-", such as Samantabhadra, explain the assembly of Buddhas past and present jointly practicing the conduct of Samantabhadra. These three assemblies above are all the constant practice of the path of Samantabhadra: the myriad practices of great compassion and great wisdom jointly carried out by Buddhas past and present, cultivating the ten pāramitās, the four means of embracing, the four immeasurables, and so forth, progressing through the five stages to benefit oneself and others. All bodhisattvas take this as their essence, and all ordinary persons take this as their vehicle—like a great royal highway, its rule is ever so, and whether one walks it or not does not alter the path. From these ten Samantabhadra assemblies down to the fourth, from the assemblies of the thirty-three heavenly kings down to the kings of the Maheśvara heaven, they are again divided into five according to their stages. First, from "At that time, the World-Honoured One was upon this seat, having attained supreme, correct awakening," together with the ten Samantabhadra assemblies, this is the section that manifests fruition to establish the cause and generate faith. Why is this so? Because the Tathāgata is the fruition of correct awakening, the assemblies of Samantabhadra and the others are the fruitions of the Buddha's practice, and the Lotus Treasury Pure Land where the Tathāgata resides is the circumstantial fruition attained as the Buddha's retribution. It is because all sentient beings, according to their own capacities, contemplate these three kinds of cause and fruition of the Tathāgata and practice the Buddha's own practice of the gate of Samantabhadra, thereby giving rise to faithful devotion. Were it not so, on what basis would they give rise to faith? Therefore, the Tathāgata uses these three kinds of cause and fruition to cause sentient beings to faithfully aspire and cultivate practice. For this reason, this initial assembly, as well as the second assembly in the Hall of Universal Light, down to the Chapter on the Foremost of Worthies—twelve chapters of the sūtra in all—constitute entirely the section that presents fruition to encourage cultivation and generate faith.

10.3

Second, from the assembly of bodhisattvas such as the Bodhisattva Sāgaracandraprabhāsamātura down, including the second group below of the nine assemblies of spirits such as the vajra-bearing spirits, they explain the cause and effect of the ten abodes. Why is this so? Sāgaracandraprabhāsamātura is also of the retinue of Samantabhadra; the reason for dividing them under different names is to show that it is still through the practice-gate of Samantabhadra within the Buddha's fruition stage that one enters the secular world to benefit beings, their names differing according to their practices. Since one enters the secular world to benefit beings through the Dharma of Samantabhadra's practice jointly practiced by all Buddhas within the Buddha's fruition stage, those capable of being benefited still attain the old Dharma without shifting from the old practice. For this reason, the differently named bodhisattvas such as Sāgaracandraprabhāsamātura within the stage of Samantabhadra are taken to be the initial mind of the ten abodes. This explains that cultivating the ten faiths from the stage of an ordinary person, one has faith that the fruition of the correct awakening of all Buddhas is not different from the fundamental purity of one's own mind, which is identical to the nature of all Buddhas. All conceptual discrimination is fundamentally pure, which is called unsupported wisdom. Like the fundamental wisdom of all Buddhas, sealed with the unconditioned seal of the dhyāna-pāramitā, it naturally accords with the nature of the dharmadhātu; the practices performed are Samantabhadra's practice, and motion and stillness are non-dual; the wheel of Dharma turned thus accords and identifies with the wisdom of the Buddhas of the ten directions without difference. Cultivating and habituating in this way until mature, correct awakening does not shift, for its foundation is one; it converges with the former awakening of all Buddhas, for the fundamental wisdom is of the same nature; and practice after practice does not shift, for it is the former practice of Samantabhadra. For this reason, taking the ten assemblies of differently named bodhisattvas such as Sāgaracandraprabhāsamātura within the assembly of Samantabhadra serves to accomplish the initial mind of the ten abodes, showing that the initial mind of the ten abodes does not depart from the wisdom of the old Dharma. Thus the text below says: "At the time of first giving rise to the mind, one immediately attains correct awakening." Furthermore, regarding Bodhisattva Sāgaracandraprabhāsamātura, the sūtra text below in the praise of virtues upon attaining benefit says: "Furthermore, Bodhisattva-Mahāsattva Sāgaracandraprabhāsamātura attained the liberation gate of skillful means of giving rise to all grounds and all pāramitās of bodhisattvas, teaching and transforming sentient beings, and adorning and purifying all Buddha lands." This shows that by means of Samantabhadra's practice, he accomplishes sentient beings' entry into the dharmadhātu of the Buddha's great wisdom and practices the teaching-gate of gradual cultivation through the five stages of Samantabhadra's practice; hence, from the fruition practice of Samantabhadra entering the secular world, he is named Sāgaracandraprabhāsa. Together with those below, they form ten assemblies, used to establish the gate of the stage of the bodhisattvas of the ten abodes. The nine assemblies of spirits below, down to the spirits governing medicines, explain the fruition practice of entering the ten abodes. Because they match the truth upon entering the ten abodes, they are called "spirits." This explains that a bodhisattva who enters the stage unites with the Dharma that responds to truth, thereby becoming a spirit: because they protect and nurture sentient beings, and because they freely rescue beings through their spiritual penetrations of wisdom, they are called "spirits"; they are not worldly ghosts and spirits. The spirits and devas that follow subsequently show that through progressive enhancement in the five stages of cultivation, they gradually attain greater sovereignty. Taking these bodhisattvas, spirits, and devas collectively to explain the ten abodes: all the bodhisattvas who have entered the stages above gather in beings according to their own stages, through the sovereign practice of cause and fruition; hence they are not spirits of the ghost realm. If one's own mind penetrates principle and does not unite with delusion, its wisdom is naturally spiritual; without deliberate thought, its wisdom skillfully penetrates the myriad things. These assemblies of spirits are all assemblies through which the Tathāgata gathered in beings and brought benefits through the practices of the five stages; he in turn takes the sequential forms, teaching-gates, and rituals as a model, enabling subsequent practitioners to imitate them one by one, skillfully knowing cause and effect.

10.4

Third, from the "spirits governing crops" down to the "spirits governing the day," these ten assemblies of spirits explain the cause and fruition of the teaching-gates for benefiting beings in the ten practices.

10.5

Fourth, from the "asura kings" down to the "sun deva," among which are ten assemblies, they explain the cause and fruition of the teaching-gates for benefiting beings in the ten dedications of merit.

10.6

Fifth, from the "kings of the thirty-three heavens" down to the "kings of the Maheśvara heaven," among which are ten heavenly kings, they explain the cause and fruition of benefiting beings in the ten grounds. The five assemblies above are assigned to stages to symbolize the cause and fruition of the practice-gates of the five stages in the Buddha's fruition. For the sake of benefiting sentient beings, stages are assigned to reveal the Dharma, and stages are assigned to enter the Dharma, providing a model for sentient beings so that sentient beings may realize and cultivate it.

10.7

From the assembly within the Tathāgata's seat to the assembly emerging from the curl of white hair between the Tathāgata's eyebrows, there are four kinds of assemblies. What is their meaning? First, the assembly within the Tathāgata's seat explains the assembly that reveals fruition through the Tathāgata's past personal practice sharing the same cause with the ancients. Second is the assembly of bodhisattvas from the ten directions gathering and raising offerings. Third is the assembly of light from the pores of all the arriving bodhisattvas; this is the assembly of the dharmadhātu's unimpeded nature-origination, the sovereign mastery of the one and the many, identity and difference, and inexhaustible, inconceivable great compassion. This explains that the gate of this dharmadhātu is naturally so by rule, its essence being originally thus, wherein Dharma practice, circumstantial, and primary fruitions are multiply unimpeded, because the wisdom and realm of the dharmadhātu, as well as body and land, one and many, naturally contain one another. Fourth, the assembly from the hair between the Tathāgata's eyebrows is the assembly that manifests fruition to establish the cause, generating faith and benefiting sentient beings. This is the assembly of teaching-gates throughout the dharmadhātu from the stage of the ten faiths up to the ten abodes, ten practices, ten dedications of merit, ten grounds, and the eleventh ground after his attainment of Buddhahood; presenting this cause and fruition of his own cultivation, he again causes practitioners to imitate it. Correlating the above assemblies with the stages and their reasons for coming: together with the preceding assembly of light flowing within the tree and the assembly in the palaces and multistoried pavilions, there are eleven assemblies in all. Individually correlated according to the stages, there are forty-seven assemblies. Because within the five stages, the ten Samantabhadras are grouped together as one assembly, without dividing into ten classes within that stage. The assembly of Bodhisattva Sāgaracandraprabhāsamātura and the spirits and devas below have ten classes of retinues each for the ten abodes, ten practices, ten dedications of merit, and ten grounds, totaling forty. Including the ten Samantabhadras as one assembly, together with the forty above, makes forty-one. Adding the assembly radiating light within the bodhi tree, the assembly in the palace where the Tathāgata resides, the assembly within the Tathāgata's seat, the assembly of arriving bodhisattvas from the ten directions, the assembly of light from the bodhisattvas' pores, and the assembly from the hair between the Tathāgata's eyebrows, makes forty-seven assemblies in all. The general outline of the assemblies' meaning is provisionally thus; the meanings therein will be clarified when reaching the text. The assembly within the bodhi tree and the assembly within the Tathāgata's palace have already been explained above. The provisional outline of the assemblies in the initial assembly is concluded above; the rest awaits the text. The above collectively explains presenting fruition and practices pervading universally to establish the stage of faith.

10.8

From here upwards are the forty-seven assemblies. If the ten Samantabhadra assemblies are listed separately, there are fifty-six assemblies of great oceans of gatherings, all belonging to the division of the surrounding great assembly. In this first section, there are thirty lines of sūtra text, divided into three parts: First, there are seven and a half lines of sūtra text that comprehensively list the number of bodhisattvas and state the names of the bodhisattvas who share the common designation of Samantabhadra. Second, from "Ocean-Moon Light Great Illumination Bodhisattva" down to "atoms in ten Buddha-worlds," within this passage of text there are seven and a half lines of sūtra text stating the assembly of bodhisattvas with different names and concluding with the total count of the aforementioned bodhisattvas. Third, from "These bodhisattvas" down to "accomplished immeasurable merits," within this there are fifteen and a half lines of sūtra text stating the causes of the assembly's original practice and praising the virtues of the assembly. Within the seven and a half lines of the first part listing those sharing the name Samantabhadra, the meaning is divided into three: first, explaining the meaning of the title "Bodhisattva"; second, explaining the meaning of the bodhisattvas' shared designation; third, presenting the causes and conditions for the assembly's presence.

10.9

First, as for explaining the meaning of the title "Bodhisattva," I will briefly explain the single title "Samantabhadra Bodhisattva," and the rest may be understood by analogy. Practice being equal to principle and benefiting sentient beings everywhere is termed "Samanta" (Universal). Knowing capacities and benefiting the conventional world is called "Bhadra" (Worthy). "Bodhi" means awakening, and "sattva" means sentient being; skillfully awakening sentient beings, one is named "bodhisattva," which in full is called mahābodhisattva. In Sanskrit it is *mahābodhisattva*, translated here as "great awakened sentient being," because one constantly awakens inexhaustible sentient beings in the ocean of birth and death. The nine [bodhisattvas] below who share the designation of "Samanta" have the common designation of Samantabhadra Bodhisattva, showing that every single bodhisattva possesses these ten kinds of virtuous practices, naming them according to their virtues. To signify that their virtuous practices are complete and fully possess the ten from beginning to end, the titles corresponding to the practices of each and every bodhisattva are inexhaustible. Because they practice inexhaustible practices, the meaning of their names directly reveals their own practice. The rest may be understood by analogy. In general, they take the ten pāramitās as their essence.

10.10

Second, as for explaining the meaning of the bodhisattvas sharing the same designation: this clarifies that the meaning of these ten "Universals" is the universality of a single person, and that each and every bodhisattva possesses the ten Universals; all bodhisattvas are entirely like this. That the names below are distinct clarifies that each universal is able to pervade the particular; only then can one know that the meaning of "universal" is accomplished. They are all the common and joint practices of the Buddhas of the ten directions, having neither old nor new. Like the great king's highway, those who set forth and tread upon it have no alternative but to walk it. If in a single thought-moment one accords with goodness, sees the nature to a slight degree, and wisdom appears before one, it is never apart from the Buddha's fundamental wisdom of correct awakening, and never apart from Samantabhadra's practice. As with Samantabhadra's practice, even a slight good mind in a single thought-moment always flows toward the Dharma. As a subsequent passage of the sūtra states: "Hearing the names of the Tathāgata and the Dharma gates he expounds, even if one hears without believing, one will still ultimately reach the stage of vajra-wisdom; how much more so for those who generate faith and cultivate practice!"

10.11

Third, as for presenting the causes and conditions for the assembly's presence: this clarifies that the intent behind the circumstantial and primary fruitions manifested by the Buddha's appearance in the world, and behind the great gathering of the ocean-like assembly of Samantabhadra Bodhisattvas, is to cause sentient beings to see the fruit, generate faith, and cultivate practice. This is the division of presenting the fruit to encourage cultivation and generate faith. The Tathāgata is the fruit of the fundamental wisdom of the correct awakening of the Buddhas of the ten directions; the ten Samantabhaddras and others are the fruits of the differentiated practices of the Buddhas of the ten directions. By presenting the fruition obtained through causes and effects within these two dharmas, sentient beings are led to joyfully believe, cultivate practice, and enter. This is like the three turnings of the wheel of the Dharma: first, demonstration, which is the attainment of the Way through the eight aspects; second, encouragement to cultivate, which by observing the fruit understands the cause and encourages humans, gods, and others to cultivate and learn; third, experiential verification, which is verification equal to the three vehicles, the One Vehicle, and so forth. Now in this One Vehicle, taking this fruit of the fundamental wisdom of the Buddha Vehicle and the fruit of Samantabhadra's practice pervading the dharmadhātu, one encourages sentient beings of great aspiration to generate faith and cultivate practice. This is precisely the gate of the stage of equal awakening of Samantabhadra, the eleventh ground among the five stages. Even after attaining Buddhahood, the Buddhas of the ten directions practice it without cease, just as those who first generate the bodhicitta practice it without cease. Now this stage is taken as the gate of faith; if not so, by what would one enter through faith? Therefore, after the Buddha-fruit, Samantabhadra's practice is purely for benefiting others, whereas from the initial aspiration onwards, Samantabhadra's practice is the practice of benefiting both oneself and others. Now, the purpose of this initial assembly and of the Buddha is like this: presenting the fruit to encourage cultivation, so that they joyfully believe, cultivate practice, and enter. Such is the great import of the present sūtra: using the ancient fruit to encourage beginners. Below, the assemblies of Ocean-Moon Light Great Illumination Bodhisattva and the various spirits and devas clarify that having attained faith, one enters into the practice and advancement of the ten abodes and ten grounds, gradually increasing cultivation of causes and effects. It clarifies the establishment of the causes and effects belonging to each stage according to that stage, so that later learners, seeing their model, will joyfully believe without doubt and enter into what is distinct according to each stage. If not so, they would stagnate in a single dharma, and wisdom would not increase or excel. The section above just concerns first seeing the Buddha attain the Way and seeing the Buddha-fruit, where the bodhisattvas of the five stages assemble to manifest entering the Dharma; once entered, they are identical to what the Buddha knows and see equally with the Buddha. If one believes in an external Buddha, beginner bodhisattvas cannot yet be like this; they do not yet have faith that their own mind and own body are the Buddha, that the realm of great wisdom is the Buddha's dharmakāya, and that they are capable of practicing Samantabhadra's practice. From the second assembly, the "Chapter on Awakening through Light," onwards, the golden worlds and jewel-colored worlds in all places clarify that the nature of one's own mind is golden, pure, and unstained, which is called the world where one dwells. The Buddha of Immovable Wisdom is one's own mind; within the principle of naturelessness, the wisdom of differentiation is originally immovable. The foremost bodhisattva, Mañjuśrī, clarifies that within the naturelessness of one's own mind, there is the wondrous discriminating wisdom that is skilled at discerning. The Bodhisattva Bodhiśīrṣa is the foremost of such true faith of one's own mind. The Bodhisattva Netraśīrṣa is one's own mind clearly seeing the trustworthy mind, mind and object both being the Buddha. Like the method of the country of Sāgaramukha, everywhere seeing self and other as both the Buddha, this will be explained at length when reaching the text. Only then is it clarified that this body is the Buddha and this mind makes the Buddha; seeing a Buddha outside the mind is not called the mind of faith. Above, the explanation of the assembly sharing the same name within the division of the surrounding great assembly is concluded.

10.12

Second, explaining the assembly of different names such as Ocean-Moon Light and others. What is its meaning? In these seven and a half lines of sūtra text, the meaning is divided into four: first, stating the intent of the bodhisattva assembly; second, explaining the names of the bodhisattvas; third, concluding with the total number of the assembly; fourth, praising their virtues.

10.13

First, as for stating the intent of the bodhisattva assembly: why these ten assemblies of different names have different names—the meaning of their previous shared designation has already been explained in the previous section. The intent of this section on different names is to clarify that by taking that Samantabhadra practice to enter the conventional world and benefit sentient beings, according to the differences in their practices their names are also different. This clarifies that only by pervading the particulars is it called "universal." The intent of this assembly is to clarify entering the conventional world to benefit sentient beings and teach sentient beings, so as to lead sentient beings back to obtaining the Dharma of their own bodies; therefore, the stage is lodged in the initial mind of the ten abodes. This is to clarify that by this function, the initial mind of the ten abodes suddenly mounts the ancient Dharma at once, not moving from the ancient traces and therefore having no path different from the old, just as on the great king's highway the new and the old travel together. Using this ancient Dharma to enter the conventional world and benefit sentient beings, awakening the deluded stream and leading them back to learn from the ancient. For this reason, the assembly of Samantabhadra with different names within the stage of the Buddha-fruit is lodged in the stage to constitute the initial mind of the ten abodes, in order to show that later awakening does not deviate from the ancient traces. Furthermore, it clarifies that the previous attainment of correct awakening, the Buddha-fruit, and the fruit of Samantabhadra's practice are the constant path trodden by the Buddhas of the past and present, which clarifies the gate of what is believed. This assembly of different names entering the conventional world to benefit sentient beings clarifies that the sentient beings being transformed, at the initial mind of entering the Way, still become identical with their own Dharma without deviating from the ancient traces. Later persons of aspiration can each illuminate this in their own minds through the power of concentration and wisdom and see it; it cannot be accomplished by those who believe through emotion. Unless one has planted good roots for a long time, one should hear it without being confused. Even if bodhisattvas of the lineage of the three vehicles with the six superknowledges [encounter it], they still harbor doubts. Yet among ordinary beings, those with the nature of the One Vehicle dwell within the ordinary stream and enter through faith. As the text below naturally has explicit passages: for those of the three vehicles with inferior understanding, the Buddha, according with their capacities, provisionally said that this Sahā world is an impure land, being the five turbidities, and that pure lands are in other directions. Or he said that this realm is impure, and that above the fourth dhyāna there is separately a bodhisattva pure land. Or he said that the Buddha-fruit is only accomplished after [three] asaṃkhyeya [kalpas]. He had not yet expounded that purity and impurity contain each other, that a speck of dust contains the dharmadhātu, and that ordinary beings and sages dwell together without mutual obstruction. The teachings of the three vehicles cling to the provisional as the ultimate, and find it difficult to believe in this gate of the One Vehicle of the dharmadhātu. Because they study provisional verbal explanations, provisional teachings, and provisional contemplations to break coarse manifest ignorance and attachment, they practice a fraction of coarse pāramitā gates, obtain three kinds of mind-made bodies, see Buddha lands as possessing self and other, purity and impurity, and rejoice in the former while reviling the latter while concurrently cultivating pure practices. Cultivating various provisional contemplations of suchness, contemplations of emptiness, and so forth, they obtain a fraction of supernormal powers; their fruition surpasses the devas, their supernormal powers also surpass them, and with strong minds of revulsion and longing, they no longer take birth in evil countries and impure lands. Due to the power of their original vows, they briefly come and go where a Buddha attains the Way. As expounded in the teachings of the three vehicles, there are many such cases; those who have not yet turned their minds will always be like this. Those who study the provisional teachings, due to their inferior capacities, do not hear this teaching, and even if they hear it they do not believe it, as the lower text of the sūtra itself fully explains. Like the *Vimalakīrtinirdeśa Sūtra* and *Saddharmapuṇḍarīka Sūtra*, only to break through their [clinging] did they begin to explain it partially and briefly, yet without fully discussing it. Therefore, students of the teaching must be careful not to study one gate exclusively. One should deeply reflect upon the imports of the texts of all the sections of the scriptures. There are many who study the Way for a whole lifetime, yet because their wisdom from hearing is not wondrous and not broad, they turn around and slander the true words. To speak of it extensively would be endless; I have merely stated it briefly. The intent of stating the assembly of bodhisattvas of different names above is concluded.

10.14

Second, explaining the names of the bodhisattvas: these ten names of bodhisattvas are each a general designation matching one pāramitā in the stage of the ten abodes. Each one contains ten, because their names are formed in accordance with their practices. The ten pāramitās practiced by these ten bodhisattvas are each the common practice of bodhisattvas across the five stages. Furthermore, according with the practices of the five stages, the ten abodes contain ten, the ten practices contain ten, the ten dedications contain ten, the ten grounds contain ten, and the eleventh ground contains ten, amounting altogether to one hundred. This shows that within one pāramitā there are ten, and within ten there are a hundred. Moreover, within the ten abodes, each single abode contains ten, making a hundred in the ten abodes. The five stages are all like this, together comprising five hundred pāramitā gates. Their names and titles correspond to their practices and stages; their fruitions are each distinct, yet across all stages, they are all just the names of these ten bodhisattvas. Why is he named Bodhisattva-Mahāsattva Ocean Moonlight Great Radiance? Because the practice of the Dharma is boundless, and his great compassion extensively benefits like an ocean, causing all who receive benefit to see their nature and attain cool refreshment; hence he is named Moonlight. Having attained cool refreshment, his wisdom illumines everywhere; hence he is named Great Radiance, for he brings great awakening to the sentient beings of all worlds. Mahābodhisattva: mahābodhi means "great awakening" here; sattva means "sentient being" here. Because he does not abandon sentient beings in birth-and-death, it is spoken in full as mahābodhisattva, and abbreviated as bodhisattva. In Sanskrit it is mahābodhisattva, meaning here "sentient being with the mind directed toward the path of great awakening." Because he awakens himself to the path, does not abandon birth-and-death, and greatly awakens sentient beings. Furthermore, because sentient beings' birth-and-death is the bodhisattva's bodhi, this clarifies that the dharmadhātu is one reality without different marks. Here the dāna-pāramitā is the primary, and the names of the other nine bodhisattvas are the accompaniments, clarifying that by practicing the great gate of giving of the dharmadhātu, he saves widely like an ocean; benefiting others so they obtain advantage is "moonlight," which dispels the heat of afflictions and attains cool refreshment. Because this name is itself the practice performed, the names of these ten bodhisattvas are precisely the primary and secondary myriad practices of the ten pāramitās upon the initial arousal of the mind within the stage of the ten abodes. This resembles the text below in the "Ten Abodes Chapter," where the names of the Buddhas originally served by the bodhisattvas in these stages all contain "Moon" at the end. The ten Buddhas in the stage of the ten abodes all similarly have "Moon" at the end of their names, following this principle. Next, regarding the bodhisattva in the śīla-pāramitā named Bodhisattva-Mahāsattva Cloud-Sound Ocean-Light Spotless-Treasury: this clarifies that nature precepts and great compassion universally rain down the sounds of the Dharma; hence he is named Cloud Sound. The nature precepts are undefiled, just as the great ocean does not harbor a corpse. This clarifies that the naturelessness of the dharmadhātu is taken as the essence of the precepts, wherein no dharma is not pure, vast like the ocean. "Light" clarifies that in the essence of the nature precepts, mind and objects are both true, which is named light; furthermore, using pure wisdom to constantly illumine the conventional is named light. "Spotless" means the Dharma-nature is undefiled. "Treasury" clarifies that the nature of the dharmadhātu constantly contains the myriad forms, with no dharma not being pure, clarifying the one reality. The universal and the particular are both true, undefiled and pure; hence he is named Cloud-Sound Ocean-Light Spotless-Treasury. "Bodhisattva" is as explained before. Next, regarding the bodhisattva in the kṣānti-pāramitā named Merit Jewel-Topknot Wisdom-Born: this clarifies that the forbearance of Dharma adorns his body; hence he is named Merit Jewel-Topknot. A jewel topknot is an ornament upon the head, clarifying that when the bodhisattva arouses the mind, forbearance is the foremost; hence jewels adorn his crown. "Wisdom-born" means that because of being able to bear, wisdom is born. "Bodhisattva" is as before, clarifying the meaning of forbearance as a flower-topknot. Next, regarding the bodhisattva in the vīrya-pāramitā named Merit Sovereign King Great Light: this clarifies that by diligently practicing the benefit of sentient beings, he summons vast merit, and of the myriad practices performed, none fail to benefit others. Being sovereign like a king, "great light" means universal illumination, because within the ocean of birth-and-death he tirelessly benefits beings with the light of wisdom, causing them all to become enlightened; hence he is named Great Light. "Bodhisattva" is as before. Next, regarding the bodhisattva in the dhyāna-pāramitā named Good Valiant Lotus-Topknot: this clarifies that the dharmadhātu is the essence of dhyāna; having aroused the mind of faith from the stage of an ordinary person, it is the beginning of entering realization. This clarifies that in a single thought without conceptual thought, one suddenly transcends all ideations and tacitly merges with true wisdom; hence it is called "valiant." His wisdom can penetrate the conventional, dwelling in the world without defilement; hence he is named "lotus." "Topknot" clarifies that the bodhisattva in this stage, in expressing the Dharma, crowns his head with a lotus, clarifying that the essence of dhyāna, while dwelling in the world, is immediately real, unstained by either quietude or turbulence. Next, regarding the bodhisattva in the prajñā-pāramitā named Universal-Wisdom Cloud-Sun Banner: this clarifies that the sixth, wisdom, is like a cloud raining the Dharma rain. The light of wisdom breaks through darkness; hence it is named "sun." Overthrowing the heterodox and revealing the correct; hence it is named "banner." Next, regarding the bodhisattva in the upāya-pāramitā named Great Vigour Diamond Navel: this clarifies that the seventh abode, seventh practice, seventh dedication, seventh ground—whichever is the seventh stage among the five stages—all cultivate the stage of compassion. Because true principle harmoniously integrates defilement and purity, it is named expedient means. As the simile given by the bodhisattva of the seventh ground in the Ten Grounds below states: "For example, one country is purely clean and one country is purely defiled; the affairs of this purity and defilement are difficult to comprehend." Just as the youth Sudhana, in the seventh abode, saw the upāsikā Acyutā (rendered here as "Fulfilling Vows"), which clarifies that this stage of the seventh abode accomplishes deep and vast great compassion, fulfilling the vows of all sentient beings. Furthermore, she told Sudhana: "I have eighty-four thousand nayutas of retinue who practice together with me, always dwelling in this garden." Such an intention clarifies that in each and every stage, the seventh, the expedient means pāramitā, accomplishes the stage of great compassion. As for "eighty-four thousand retinue who practice together with me," it means: "In all eighty-four thousand gates of defilement, I practice together with them, always taking birth-and-death as my park and grove." A bodhisattva such as this clearly represents the seventh pāramitā among the ten pāramitās within the first single abode, the Abode of Initial Arousal of the Mind, in the stage of the ten abodes, and not the seventh pāramitā in the seventh abode. Within the ten abodes there are ten sevenths; the expedient means pāramitā in each single abode individually completes its myriad practices of compassion and wisdom through expedient means. The other pāramitās are likewise. Within the ten abodes, each one contains ten; the ten practices, ten dedications, ten grounds, and the eleventh ground are all like this, each having ten, patterned after the names of these ten bodhisattvas. For now, it rounds out the seventh expedient gate among the ten pāramitās within the first abode, the Abode of Initial Arousal of the Mind; for now, it rounds out the ten pāramitās of compassion and wisdom as host and companions within a single abode. This clarifies that great compassion is solid and firm, dwelling in birth-and-death without weariness, named Great Vigour. Destroying the hard defilements of others, he is named Diamond. Dwelling in the conventional, identical with entanglement, yet without departing from the middle way, he is named Navel. "Navel" clarifies dwelling in the midpoint between wisdom and compassion. Just as the Buddha emits the light of taking birth from the wheel of his navel, symbolizing the midpoint of wisdom and compassion, the full meaning of which will only be clarified in the text below. "Bodhisattva" is as before. This is the seventh, the expedient means pāramitā, within the Abode of Initial Arousal of the Mind in the stage of the ten abodes, for now clarifying the host and companions of the ten pāramitās within a single abode. The Abode of Preparing the Ground, the Abode of Practice, and so on through the ten abodes, each possesses the harmonious integration of the host and companions of the ten pāramitās; one abode possesses ten, ten abodes possess a hundred, the five stages are by analogy likewise, together having five hundred, and so on to infinity. Next, clarifying the eighth, the praṇidhāna-pāramitā, in which the bodhisattva's name is Incense-Flame Light Banner: a great vow spreads fragrance widely, hence called Incense; wisdom can follow vows and, relying on capacities, destroy delusion, hence named Light; entering heterodoxy to destroy obstacles, hence named Banner. Just as in the eighth stage, one mostly acts as an externalist heterodox teacher, practicing together with heterodoxy to destroy the paths of heterodox teachers. For instance, the ṛṣi Bhiṣmottaranirghoṣa in the eighth abode is Sudhana's kalyāṇamitra in the eighth abode, clarifying that only when wisdom is pure can one destroy heterodoxy. Next, in the ninth, the bala-pāramitā, the bodhisattva is named Great Bright Virtue Deep Melodious Sound: this clarifies that the power pāramitā is the stage of a great Dharma master who skillfully expounds the Dharma; hence he is named Great Bright Virtue Deep Melodious Sound. "Bodhisattva" is as explained before. Next, in the tenth, the jñāna-pāramitā, the bodhisattva is named Great Fortune Light Wisdom-Born: this clarifies that this is the wisdom pāramitā. The names of the ten bodhisattvas above clarify that within the Abode of Initial Arousal of the Mind, the ten pāramitās are used to cure the obstacles in the Abode of Initial Arousal of the Mind and accomplish the gate of compassion and wisdom of the dharmakāya. Calculating this cultivation and curing, the dharma should properly be a single dharma. Now, the various pāramitās are spoken of, each practiced differently, clarifying that upon a single dharma, ten dharmas are used for cultivation and curing, so that habituation increases in brilliance to accomplish the one; its dharma does not depart from the ancient practice, and its time does not shift from the ancient time. Because time has no self-nature and the three periods of time have no coming or going, upon a single dharma all the essences and functions of the practice-gates of the ten pāramitās are complete; only through the raw or mature state of cultivation upon a single dharma are the first abode and second abode distinguished; only by the different raw or mature, shallow or deep states of converging wisdom, compassion, vows, and practice upon a single dharma are the distinctions of stages and positions differentiated according to their differences, not because the dharmas are different. Through the harmonious integration of the meaning of the six characteristics—universality, particularity, identity, difference, integration, and disintegration—it may be understood.

10.15

Third, summarizing the number of the assembly: the sūtra saying, "With such as these as leaders, there were as many as atoms in ten Buddha-worlds," is this.

10.16

Fourth, praising their virtues: this is the fifteen and a half lines of the sūtra below. The sūtra text itself is complete, so there is no need to explain it further. Such an ocean of the great assembly as described above is entirely those whose Samantabhadra practices are perfected, who constantly abide in the world establishing models and rules, accomplishing the sequence of stages such as the bodhisattvas' ten abodes, ten practices, and ten grounds, causing all sentient beings to open, reveal, awaken to, and enter [Buddha knowledge], always serving as the reliance and protection for all in the world. This is fully explained in the praise of virtues above, and also fully explained in the obtaining of benefit below. As for the obtaining of benefit, it is entirely the sequence of creating expedient means to benefit beings and entering the Dharma; entering it, they immediately share what the Buddhas know, providing a model of seeing the path for later learners. Deluded, one is an ordinary being; awakened, one is identical to the knowledge and vision of the Buddhas; all are originally ancient masters, and all are members of the influential assembly. The spirits and devas below are also of this pattern: all assist the Buddha in propagating the transformation and manifesting virtue, causing the Buddha's Dharma transformation to circulate in the world so that sentient beings obtain benefit.

10.17

Second, "There were also vajra-holding spirits as numerous as the dust motes in Buddha-worlds." This section contains thirteen and a half lines of the sūtra. In its meaning, it is divided into four: first, assigning stages to express the Dharma; second, explaining the names to match practices; third, listing the numbers; fourth, praising the spirits' virtues.

10.18

First, assigning stages to express the Dharma: this clarifies that the assembly of spirits, having already seen the path, have a nature equal to all Buddhas and wisdom identical to the true principle; following the practices of Samantabhadra, they dwell in the world to protect and maintain, and are called spirits because they protect and maintain the true Dharma. Expressing the Dharma according to practice: this is to express the second, the Abode of Preparing the Ground, within the stage of the ten abodes, which is governed by the śīla-pāramitā, clarifying that precepts have the meaning of defense and protection. Taking the dharmakāya as the essence of the precepts, matching the real and indestructible, they are called "vajra." The previous Bodhisattva Ocean Moonlight Great Radiance represented the Abode of Initial Arousal of the Mind among the ten abodes, the meaning of which was already explained in the preceding section. This single assembly has ten spirits, clarifying that the Dharma-gate of the second, the Abode of Preparing the Ground, is governed by precepts; because it has the meaning of defense and protection, they are named vajra-holding spirits. "Holding" means to regulate and maintain without violating; this is named "holding." Their wisdom responds to the real; hence they are called "spirits."

10.19

Second, 'explaining the names and matching them to practices': this assembly of spirits takes the perfection of moral discipline (śīla-pāramitā) as its essence. The names of the ten spirits are simply the names of the ten perfections based upon the essence of moral discipline; each spirit constitutes one practice.
First, the vajra-bearing spirit Wondrous-Coloured Nārāyaṇa presides over the gate of the perfection of giving (dāna-pāramitā) within the perfection of moral discipline. Bringing about giving through the nature precepts, he induces the wondrous colour. Shattering confusion through the emptiness of phenomena, he is therefore named Nārāyaṇa, which signifies indestructibility. This stage explains that by upholding the nature precepts, one attains an indestructible body. 'Bearing' means upholding the rules. 'Vajra' means indestructible.
Second, the vajra-bearing spirit Sun-Disk Rapid Banner presides over the perfection of moral discipline within the nature precepts. Because the light of his moral discipline is without flaw, he is named Sun-Disk. When seen, he responds to the truth, and is thus called Rapid. The delusions of self and others being exhausted, he is named Banner. With no stray thoughts in the mind, he is termed 'Bearing'. With a nature that cannot be shattered, he is designated Vajra. Matching reality with sovereignty, he is named Spirit, because wisdom is regarded as spirit.
Third, the vajra-bearing spirit Sumeru Flower Light presides over the perfection of forbearance (kṣānti-pāramitā) within the perfection of moral discipline. Because his forbearance of phenomena is lofty and supreme, he is named Sumeru. Adorning his practice with forbearance, all who see him rejoice, and so he is named Flower. Drawing near to him shatters arrogance, hence he is called Light. With a forbearing mind free of lapse, he is termed 'Bearing'. With the nature of phenomena as forbearance, he is like a vajra. Uncontrived wisdom knowing the myriad existents, he is designated Spirit.
Fourth, the vajra-bearing spirit Pure Cloud Sound presides over the perfection of vigor (vīrya-pāramitā) within the perfection of moral discipline. Treading the mundane while constantly being in truth is called Pure. Expounding the Dharma without remiss and moistening sentient beings is named Cloud Sound. Hearing the Dharma and shattering delusion is designated Vajra. Non-acting wisdom knowing the myriad existents is named Spirit.
Fifth, the vajra-bearing spirit Beautiful and Wondrous Faculties presides over the perfection of dhyāna (dhyāna-pāramitā) within the perfection of moral discipline. Because in dhyāna there is no conceptual thought, yet the six faculties function in accord with wisdom, he is named Beautiful and Wondrous Faculties. Functioning while constantly tranquil is termed 'Bearing'. Having no conceptual thought that can be destroyed, he is designated Vajra. Moreover, because the wisdom of non-conceptual thought can shatter the delusions of self and other, he is designated Vajra. Wisdom being tranquil and unmoving, with correct insight functioning accordingly, he is designated Spirit.
Sixth, the vajra-bearing spirit Delightful Radiance presides over wisdom, because wisdom can shatter darkness.
Seventh, Great Tree Thunder Sound presides over the seventh gate of great compassion. 'Tree' means providing shelter, explaining that the gate of the perfection of skillful means covers and shelters sentient beings.
Eighth, Lion King Radiance presides over the perfection of vows (praṇidhāna-pāramitā). Giving rise to effortless wisdom, sovereign like a lion king, he can shatter the various heterodox treatises.
Ninth, Secret Flames Supreme Eyes presides over the perfection of strength (bala-pāramitā). Sovereign in Dharma-power, he secretly flows into identical actions, or acts together with heterodox false teachers, in order to shatter what binds [sentient beings]. This stage is the stage of the great Dharma master. In general, the ninth perfection, pervading the five hundred gates of the perfections throughout the five stages, is always the Dharma master stage. The ninth abode of the ten abodes is the abode of the Dharma prince. Just as Sudhana's kalyāṇamitra—who acted as the brāhmaṇa Jayoṣmīya in the Dharma master stage of the ninth abode within the ten abodes—manifested entering heterodox practices such as scorching his body with five fires, climbing the mountain of blades, and throwing himself into a blazing fire pit: this is named Secret Flames Supreme Eyes. Secretly and inconspicuously engaging in identical actions, setting forth teachings to shatter foolishness, he is therefore named Secret Flames. The eye of wisdom discerning the faculties, he is therefore named Supreme Eyes.
Tenth, the vajra-bearing spirit Lotus Light Mani Topknot presides over the perfection of knowledge (jñāna-pāramitā) within the perfection of moral discipline. Just like the kalyāṇamitra in the tenth, abhiseka abode visited by the youth Sudhana, manifesting as a maiden named Maitrāyaṇī. Attaining the real without realizing it, and residing in the mundane without defilement, she is named Lotus. Great wisdom discerning faculties is called Light. Ascending in stage to abhiṣeka, she is named Mani Topknot. 'Mani' is translated here as 'jewel free from defilement'.
These are the lords and attendants of the ten stages and ten perfections within the second abode of preparing the ground. The myriad practices of lords and attendants across the ten stages are designated the ten vajra-bearing spirits; this is because the names of the spirits are all established based on practices and stages. This makes clear that within the ten abodes, one abode is equipped with ten, and the ten stages are equipped with one hundred; so it is with all five stages. When matched one by one in sequence according to name and principle, the Dharma matches in just this way. As for the two sections below from the third onward—listing the numbers and praising their virtues—they can be understood from the text.

10.20

The third [group] is the abode of practice within the ten abodes. The six and a half lines of the sūtra therein are divided in meaning into four: 1. listing the numbers; 2. lodging the stages to express the Dharma; 3. explaining the names and matching them to practices; 4. reiterating the numbers and praising the virtues of the spirits.

10.21

First, 'listing the numbers' refers to the first line above.

10.22

Second, 'lodging the stages to express the Dharma': these ten spirits of the host of bodies lodge their stages to express the perfection of forbearance within the ten abodes. Having accomplished the forbearance of phenomena and benefiting sentient beings with sovereignty in saṃsāra, they are designated spirits. Below in the text praising their virtues, they accomplish great vows and make offerings and attend upon all buddhas, which makes clear that in the past, with a subdued and forbearing mind, they attended upon all sentient beings to bring them to buddhahood, because buddhas and sentient beings are not of two different substances. If they have already become buddhas, why would they rely on their offerings? With immeasurable bodies and immeasurable assemblies of offerings they attend upon and make offerings to all sentient beings at all times to bring them to buddhahood; this is the meaning of subdued forbearance, and this is the meaning of the host of bodies.

10.23

Third, 'explaining the names and matching them to practices': these ten spirits represent the ten perfections within the perfection of forbearance, making clear that each single practice pervades all practices.
First, the spirit of the host of bodies named Flower-Garland Adornment presides over the perfection of giving within the perfection of forbearance. This explains that patience is the garland-like retribution attained to adorn the head. 'Host of bodies' refers to practicing giving within the stage of forbearance, explaining that with clouds of numerous bodies and numerous adornments, he pervades the dharmadhātu to attend upon, make offerings to, and broadly benefit sentient beings. 'Spirit' means wisdom being sovereign in accord with the practice of forbearance, hence named spirit. These ten perfections take forbearance as their essence.
Second, the spirit of the host of bodies Radiance Illuminating the Ten Directions presides over the perfection of moral discipline within the perfection of forbearance. In this stage, taking the forbearance of phenomena as the essence of moral discipline, it explains that the forbearance-precept is completely bright, delighting those who see it. The light of the precepts of the forbearance of phenomena is named Radiance; Illuminating the Ten Directions and Host of Bodies are explained as before.
Third, the spirit of the host of bodies Sea Sound Subduing presides over the perfection of forbearance within the perfection of forbearance. 'Sea Sound' explains that hearing the vast and numerous sounds of wholesome and unwholesome blame and praise, like the sound of ocean tides, he gives rise to neither sorrow nor joy; this is the meaning of subduing, and this is being able to forebear. Furthermore, with his own voice like the ocean tide knowing the proper time, he teaches and transforms sentient beings so that they do not miss the proper time.
Fourth, the spirit of the host of bodies Pure Flower Adorned Topknot presides over the perfection of vigor within the perfection of forbearance. Vigor through the forbearance of phenomena is named Pure. Practice progressing visibly is named Flower. The causal practice bringing about the fruit, it is used to adorn the topknot, making clear that vigor is the foremost of cultivating the path, and thus he adorns the head ornament with flowers.
Fifth, the spirit of the host of bodies Immeasurable Deportment presides over the perfection of dhyāna within the perfection of forbearance. Manifesting phenomena in accord with faculties is named Immeasurable. Movement and rest being constantly tranquil is named Deportment. Making clear that walking, standing, sitting, and lying down never depart from the essence of concentration is called Deportment.
Sixth, the spirit of the host of bodies Supreme Light Adornment presides over wisdom illuminating self and others. This explains using the radiance of concentration and wisdom to illuminate the mind and its objects, so as to adorn the dharmakāya.
Seventh, the spirit of the host of bodies Pure Light Fragrant Cloud explains the seventh, skillful means of great compassion; unconstrained by defilement or purity, it is named Pure Light. Compassion enfolding [all beings], his words becoming the Dharma and delighting all minds, he is called Fragrant Cloud. This explains that the rain of Dharma moistens sentient beings, which signifies raining down the fragrance of the fivefold dharmakāya: moral discipline, concentration, wisdom, liberation, and the knowledge and vision of liberation.
Eighth, the spirit of the host of bodies Guarding and Embracing explains that wisdom accords with the great vow to embrace all sentient beings. In the eighth abode or the eighth ground—indeed, in the eighth position of any of the five stages—this explains that effortless wisdom having attained its work, one immediately receives the consecration of one's head by the hands of the buddhas of the ten directions; this is the meaning of being embraced by all buddhas.
Ninth, the spirit of the host of bodies Universally Manifesting and Gathering explains that the ninth perfection has sovereign Dharma-power and is the stage of the Dharma king. Universally manifesting all teachings, acting in unison with the currents of the ninety-five kinds of heterodox views and all sentient beings, he is named Universally Manifesting and Gathering; this refers to the likes of the brāhmaṇa Jayoṣmīya.
Tenth, the spirit of the host of bodies Unmoving Radiance explains the tenth perfection of knowledge. He is named Unmoving Radiance. It is also the stage of abhiṣeka, named Unmoving Light. For now, this explains one of the ten perfections within this stage of forbearance.

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新華嚴經論 — Classical Chinese