新華嚴經論 12

English (machine translation) 12

Language: English

Third, there are further inconceivable Tuṣita deva kings. This borrows phenomena to symbolize the Ground of Emitting Light. This [heaven] is named the Heaven of Contentment. The Fodijing lun states: "Bodhisattvas in their final existence teach and transform beings here." As the Yingluo benye jing states: "At the eleventh ground, the ground of equal enlightenment, one is first called 'one life remaining until Buddhahood' (ekajātipratibaddha) and only then designated 'final existence', correlated to the third dhyāna." That this Heaven of Contentment is for the final existence, and that bodhisattvas dwell within it, are all provisional methods set up by the Tathāgata in accordance with the times to benefit sentient beings; it cannot be fixed definitively. The preceding stage explained that through the highest-grade pure precepts of the ten wholesome actions, one leaves behind the coarse defilements and impurities of active afflictions in the desire realm. A bodhisattva of this stage uses the nine successive meditative absorptions to purify the mental habituations of the form realm, the formless realm, and the desire realm, attaining a mind that transcends the three realms. It uses the metaphor of refining gold: skillfully refining it without losing a single scruple, making it increasingly bright and pure. Refining it with the nine successive meditative absorptions, contemplating it with the Dharma-eye, and harmonizing it through practice, the original nature is not diminished, only becoming increasingly bright and pure. In the desire realm, one cultivates meditation to remedy the obstacle of desire; in the higher realms, one cultivates wisdom to remedy the obstacle of meditative absorption. Remedies such as this are like the sixth-ground bodhisattva positioned in the first dhyāna of the form realm cultivating the contemplation of the twelve links of dependent origination to remedy the obstacle of meditative absorption, according with the practice of Dharma, skillfully benefiting sentient beings without attachment: this is named the Ground of Emitting Light. It takes the forbearance pāramitā as its essence. Among them, the ten great deva kings are the ten pāramitās within the forbearance pāramitā. The body of a deva here is four yojanas tall; their clothing is eight yojanas long and four yojanas wide; their lifespan is four thousand years; the count of their days, months, and years is twice that of the preceding heaven. To be born into this Heaven of Contentment, one must cultivate three dharmas, namely precepts, meditative absorption, and wisdom. If one only cultivates precepts and generosity, one will be born into the other heavens, all of which entail heedlessness. If within the Dharma of the One Vehicle, the matter is not so: because wisdom is universally pervasive, it serves as the celestial essence.

12.3

Fourth, the deva kings of Joyful Transformation borrow phenomena to symbolize bodhisattvas of the Ground of Blazing Wisdom. Taking contemplation of the thirty-seven factors of awakening with equanimity as its essence, because of original vows and because such is the Dharma, they do not abandon the teaching and transforming of all sentient beings. Adorning karmic wisdom with the gates of contemplation of the thirty-seven factors of awakening, they use this to transform and benefit all sentient beings as their own joy, resembling this heaven's constant use of transformation to delight in its own joy. It is also called the Heaven of Delighting in Transformation, for there are no objects outside the mind, arising as transformations from the mind. This symbolizes that for a bodhisattva of this stage, from the Abode of First Resolving the Mind onward, the emptiness of phenomena becomes manifest and there are no objects outside the mind. In order to advance in cultivation, they use the Dharma gates of the thirty-seven factors of awakening to remedy the obstacles of false views and the like in this heaven and the three realms, refining the mind-ground to adorn karmic wisdom and make it clear and pure, using it to teach and transform all sentient beings as their own joy; hence it is named the Ground of Blazing Wisdom. As the Bodhisattva yingluo jing states: "Bodhisattvas of the Ground of Joy are called 'going against the stream'; of the Ground of Freedom from Defilement, 'stream of the Path'; of the third ground, 'entering the stream'; the fourth ground is the srotaāpanna; the fifth ground, the sakṛdāgāmin; the sixth ground, the anāgāmin; the seventh ground, the arhat; the eighth ground is transforming birth and death; the ninth ground is the ground of wondrously wholesome wisdom; the tenth ground is the Ground of the Dharma Cloud." Furthermore, the Yingluo jing states: "Bodhisattvas of the ten abodes enter the stream of the Dharma, spontaneously reaching Buddhahood." In the Avataṃsaka Sūtra, in each of the five stages—the ten abodes, ten practices, ten dedications of merit, ten grounds, and the eleventh ground—there are ten levels of Buddha-fruition, with Samantabhadra's practice as the cause. At the stage of the mind of the ten faiths, one then has faith that the discriminative nature of one's own mind is the ten Buddha-fruitions such as the Buddha of Immovable Wisdom and the Buddha of Unhindered Wisdom; when these are completely understood as the wisdom of one's own mind, only then is it called the mind of faith. Harmonizing such many agreements and differences depends on the variations in faith and understanding, being either intimate or distant. Simply relying on the gates of advancing practice in this particular scripture, all are subsumed and harmonized through the gates of universal and particular, identity and difference, integration and disintegration, none departing from the instant of a single kṣaṇa, and thus the meaning is coherent. If one interprets this in terms of extended or shortened time, one goes against the principle of the dharmadhātu. Among this assembly of deva kings there are ten deva kings, who are all the ten pāramitās within the vigor pāramitā; correlating them to the meaning of their respective names, this can be seen. They constantly take the vigor pāramitā as their essence. This stage uses the metaphor of refining genuine gold into ornamental vessels, because one vigorously and clearly cultivates the contemplation of the thirty-seven factors of awakening to remedy the habits of unwholesome karma in the three realms. The body of a deva here is eight yojanas tall; their clothing is sixteen yojanas long and eight yojanas wide; their lifespan is eight thousand years; the count of their days, months, and years is twice that of the preceding heaven. Their clothing weighs one scruple, and they feed on the flavor of amṛta. The remaining aspects of praising their virtues can be understood as before.

12.4

Fifth, there are further countless deva kings of Making Others' Transformations Free, borrowing phenomena to symbolize the Ground Hard to Conquer. Because this heaven is at the peak of the desire realm, it illustrates that the realm of desire is difficult for a bodhisattva to transcend; hence it is called the Ground Hard to Conquer. It illustrates that from the fifth ground onward, bodhisattvas have not yet attained complete mastery over the five sensual desires, but through the power of contemplating the pāramitās and practicing, they do not sink into them; they are not yet equal to the effortless and free flow of the Dharma of the eighth ground. A bodhisattva of this stage cultivates the contemplation of the ten truths to remedy the residual habituations of defiled and pure afflictive obstacles in the three realms; they attain the gate of knowledge of crafts and sciences, and the five sciences then become manifest. In this celestial abode, if one does not cultivate the contemplation of the ten truths to remedy them in this way, it becomes the realm of Māra. Being unable to achieve mastery over the habitual karmas of defilement and purity in the three realms, it is called the Ground Hard to Conquer. A bodhisattva of this stage constantly takes the meditation pāramitā as the essence of contemplation. When King Māra Pāpīyān, residing in this heaven, cultivates the contemplation of the ten truths, it becomes the bodhisattva stage; those who do not cultivate this contemplation are the retinue of Māra. Furthermore, this heaven is named Making Others' Transformations Free because it uses what others transform as its own pleasure, resembling a bodhisattva of this stage who constantly teaches and transforms sentient beings to bring them joy as their own joy. This uses the metaphor of polishing gold with tridacna stone, illustrating that the contemplation of the ten truths is the tridacna stone. Among them, the ten great deva kings illustrate the ten pāramitās within the meditation pāramitā; this can be seen by correlating them to the meaning of their names. The body of a deva here is sixteen yojanas tall, their clothing is thirty-two yojanas long, and their lifespan and count of years and months are all twice those of the preceding [heaven].

12.5

Sixth, there are further incalculable Great Brahmā deva kings, illustrating the Ground of Manifestation. Through contemplating the twelve links of dependent origination, they attain quiescent supernormal powers, the three gates of liberation (emptiness, signlessness, and wishlessness), and their wisdom grows ever clearer, eliminating the obstacle of being attached to quietude and deluded about reality in the first dhyāna. This illustrates that cultivating meditative absorption in the desire realm is exemplified by the third-ground bodhisattva. When cultivating wisdom in the dhyāna realm brings superior mental states, one uses the Dharma to remedy them so that they do not obscure the real. Due to the unattached nature, one constantly dwells in the three realms without remaining within them. He is named the Deva King Śikhin; this is according to the new translation, whereas the old was Brahmā, which here means pure and tranquil. Because the first dhyāna is the form realm, there are no females born there, and it is free from the defilements of the desire realm. According to the Fodijing lun: "Being free from desire and tranquil, it is called the Brahmā body." Furthermore, according to the Dīrghāgama: "Among the Brahmā assembly, because they speak with a Brahmā voice, they are called Brahmā." Furthermore, Śikhin is said by some to mean 'holding a topknot', by others 'spiral topknot', or 'fire-crested', because the disaster of fire reaches this heaven. Those who cultivate and attain the first dhyāna are born in this heaven. This deva king emits a great Brahmā voice among the Brahmā assembly, and each deva thinks to himself, "He is speaking only with me." Having the greatest mastery in the great trichiliocosm, his face is like that of a youth, his body is the color of white silver and half a yojana tall, his clothing is like the color of gold, he lacks male and female forms, he feeds on the joy of dhyāna, and his lifespan is one kalpa. This is spoken according to the Dīrghāgama Sūtra. This stage uses the metaphor of lapis lazuli polishing genuine gold to make it increasingly bright and pure, illustrating that through the ten kinds of progressive and reverse dependent origination one attains the ten samādhi gates of emptiness, which are the lapis lazuli; 'vai' means bright light. A bodhisattva of this stage uses the ten contemplations of the twelve links of dependent origination and the ten samādhis of emptiness, symbolizing that the contemplation of the twelve links is like bright and pure lapis lazuli used to polish wisdom, making it increasingly bright and pure, contemplating ignorance to turn it into fundamental wisdom and make it yet brighter and purer. Among them, there are ten Great Brahmā kings, illustrating the ten pāramitās within the prajñāpāramitā; each can be understood by correlating it to the meaning of its name as before. This sixth ground, the sixth abode, and so on, generally illustrate that karma transcending the three realms becomes manifest, quiescent supernormal powers and the three emptinesses are mastered. As in the ten abodes, this is symbolized by the bhikṣu Sāgaradhvaja; in the sixth ground of the ten grounds, it is exemplified by the night goddess named Sarvanagararakṣāsaṃbhava-tejaḥśrī; all are symbolized by Sudhana's kalyāṇamitras. The seventh ground illustrates entering entanglement and adopting identical actions, as explained below.

12.6

Seventh, there are further immeasurable Ābhāsvara deva kings, illustrating the Ground of Far-Reaching Practice. As in this second dhyāna heaven, the first dhyāna eliminates sorrow, and the second dhyāna eliminates suffering. This illustrates that for a bodhisattva of this stage on the seventh ground, all practices have been completed, great compassion is perfected, and the four means of embracing, four immeasurables, ten pāramitās, and thirty-seven factors of awakening are constantly active. Personal suffering is already gone, and they constantly liberate others from suffering; both the defiled and pure obstacles are overcome at this stage. It is like genuine gold adorned with a variety of wondrous jewels becoming ever more superior, illustrating that with the dharmakāya as the substance of the gold, the myriad practices of compassion and wisdom fully perfected serve as the various wondrous jewels mutually adorning it; constantly using the net of practice and the light of teaching to universally transform all sentient beings, they therefore resemble this heaven in having already eliminated sorrow and suffering. Because the mind is pure, when they speak, light is emitted from their mouths, illustrating that the light of teaching of a bodhisattva of this stage destroys darkness. Here there are ten great Ābhāsvara devas, illustrating the ten pāramitās within the skillful means pāramitā; each can be understood by correlating it to the meaning of its name. The body of a deva here is two yojanas tall, their lifespan is two kalpas, and the disaster of water reaches this heaven.

12.7

Eighth, there are further immeasurable Śubhakṛtsna devas, illustrating bodhisattvas of the Immovable Ground. This illustrates that in this heaven sorrow and suffering are already gone and only the joy of dhyāna remains, resembling a bodhisattva of this stage whose effortful practice has ended and only the joy of the Dharma remains. The habit-energy of the joy of the Dharma is eliminated only at the tenth ground. The disaster of wind reaches this heaven. Because having the joy of dhyāna agitates their nature, this resembles a bodhisattva of this stage in whom effortless wisdom has become manifest, yet the subtle habit-energy of the wisdom and purity of the Dharma joy of non-arising still remains. When the Buddhas provide the three empowerments and sevenfold exhortations to make them recall their original vows, only then do they begin to act in accordance with wisdom, broadly benefiting sentient beings, liberating limitless sentient beings in the worlds of the ten directions. This is the Tathāgata establishing instruction to guard against this, guarding the complete fusion of compassion and wisdom at the moment of first resolving the mind. It is not only at this stage that the limitation of clinging to purity arises; it is a protection within 'one is all'. Seeing that all matters are fully equipped in the seventh ground, how could it be that in the eighth ground the vision and understanding of Buddha-fruition are still not concluded? This is again harmonized through the ten mysteries and six characteristics. One must not violate the essence of the dharmadhātu by interpreting it in terms of before and after; an ordinary person's false construction of immeasurable kalpas is simply without beginning or end within the dharmadhātu. This stage uses the metaphor of genuine gold made into the jeweled crown of a wheel-turning king, which no minister's crown can surpass, illustrating the supremacy of the effortless wisdom of the Dharma-nature on the eighth ground. The ten powers and four fearlessnesses are only concluded at the tenth ground, and the ocean of Samantabhadra's practices is only fulfilled at the eleventh ground.

12.8

Ninth, there are again immeasurable kings of the Bṛhatphala heavens, illustrating the ground of Good Wisdom. Because this is the fourth dhyāna, there is neither inhalation nor exhalation, and the three disasters do not reach it. Furthermore, as praised among the virtues of these ten devas, none of them do not take the tranquil Dharma-gate as their palace, representing the adornment of the Good Wisdom of the ninth ground, using the Dharma-jewel palaces of hundreds of thousands of asaṃkhyeyas of dhāraṇī-gates to teach and transform sentient beings. They can, with a single vocal sound, expound various teachings for all sentient beings. Free from mind, mentation, and consciousness, they serve as great Dharma masters; following the illumination of the Dharma of wisdom, everything is fully present. Hence, like these devas, they are free from conceptual thought and consciousness, yet capable of speech. These devas lack the consciousness of the lower realms, but have the mental consciousness of the form realm; up to the heaven of Neither-Perception[-Nor-Non-Perception], all have subtle consciousness, for if consciousness and ideation were exhausted, they would not be subsumed under the karma of the three realms. This stage is like the analogy of pure gold being made into the jeweled crown of a wheel-turning king, which no jeweled crowns of lesser kings can surpass. Because of the jeweled crown of wisdom of a bodhisattva at this stage, no bodhisattva of the lower grounds can surpass it. Among them are ten deva kings, illustrating the ten pāramitās within the power pāramitā; these can be understood by matching them to their respective names and meanings. The bodies, clothing, and lifespans of these devas are double those of the preceding heaven, illustrating that the bodhisattvas of this stage constantly take the Dharma palace as their dwelling; because their merit is vast and great, they are named the Bṛhatphala ('Vast Fruit') Heavens.

12.9

Tenth, the kings of the Maheśvara heaven represent the tenth ground, the Cloud of Dharma. As in the praise of their virtues below, they all diligently contemplate the equality of the practice of signless phenomena, illustrating that at this stage, signless wisdom is perfected. As the Bodhisattva Yingluo Benye Jing states: 'Bodhisattvas of the three stages of worthiness can subdue the coarse karma and coarse continuous fruits of the three realms; from the first ground onward, they both subdue and sever them; from the eighth ground onward, the karma of form causes predominates, because of the habit of attachment to phenomena conditioned by cognitive objects.' This illustrates that there is still perception of objects that is not yet fully ripened, and the habit of attachment to phenomena still remains. From the ninth ground onward, the karma of mental causes predominates, because the internal mind internally conditions [objects], and there is the habit of attachment to phenomena. On the ninth ground, there is internal mental conditioning and the habit of attachment to phenomena. On the tenth ground, both mental and form habits are exhausted simultaneously all at once, and only on the tenth ground does one attain unhindered mastery amidst the two conditions of mind and objects. In effortless functioning from the eighth ground to the tenth ground, the inner and outer habits of conditioning true Dharma-attachment perish, yet regarding the universal gate of Samantabhadra on the eleventh ground, one is not yet sovereign. This is exemplified in the 'Chapter on the Ten Samādhis,' where one seeks Samantabhadra and cannot see him. Furthermore, the Dazhidulun states: 'Beyond the ninth heaven, there is another heaven for tenth-ground bodhisattvas, named Maheśvara. This deva has eight arms and three eyes, rides a white bull, and in a single thought knows the number of raindrops in a trichiliocosm.' This is an expedient setting forth of phenomena by taking up mundane things to express the Dharma in order to guide bodhisattvas, and because the realm of gathering and transforming gradually increases in supremacy. Looking to the mutual participation of principle and phenomena of the One Vehicle dharmadhātu, within a single fine dust mote all buddha lands, humans, and devas dwell together, and bodily dust motes and pores interpenetrate like shadows. Practitioners of the real must know it truly in accordance with reality and not chase after transformed appearances. One must subsume them with these ten profound gates: the gate of simultaneous complete correspondence, the gate of the mutual inclusion and difference of the one and the many, the gate of the sovereign mutual identity of all phenomena, the gate of the realm of Indra's net, the gate of the subtle mutual inclusion and establishment, the gate of the simultaneous perfection of the hidden and manifest, the gate of the different accomplishment of separated intervals in the ten time-periods, the gate of the unhindered mutual interpenetration of host and companion, the gate of relying on phenomena to manifest the Dharma and generate understanding, and the gate of the adept accomplishment of mind-only revolution; because then the principle will be consistent. The aforesaid stations of spirits and devas merely take up mundane things to express the Dharma in the gate of benefiting beings so that it is easily understood. Just as the Tathāgata is not actually an ox king, dragon king, or elephant king, but takes them up to express it so as to generate understanding. Looking to the place of attaining the Way, his wisdom is formless and non-active yet able to know all existence, which is precisely 'spiritual.' Using this spiritual nature to assist beings in accordance with practice, the practice is not in vain. Because wisdom constantly dwells in the three realms without following defilement or purity, through this sovereignty, he lodges his position as a king. Because his penetrating transformation is without fixed direction and his merit surpasses all classes of beings, he lodges his position as identical to a deva. Thus, following practice, he pervades all living beings, and the practice is not in vain. Identity and difference are both grasped, expressing the real without obstruction. From the great assembly surrounding and constantly attending the Buddha, from Samantabhadra Bodhisattva down to Maheśvara, these forty-one assemblies are divided in meaning into two: First, the section manifesting the fruit and completing the cause to reveal the levels of the stages, as in the previously listed assemblies. Second, the section advancing in cultivation by adducing phenomena from the stages and lodging identical attainment of benefit, as below straight down to the assembly of Samantabhadra, Sāgaracandraprabha, and the others. Now, from the beginning of the second fascicle, 'At that time, the ocean-like assembly of the bodhimaṇḍa had all gathered like clouds' downward, to the 'assembly of Sāgaracandraprabha Bodhisattva' in the fifth fascicle, these forty-one assemblies constitute the section advancing in cultivation by adducing phenomena from the stages and lodging identical attainment of benefit. In this, there should be fifty assemblies in total, because the ten bodhisattvas in the assembly of Samantabhadra and the others correspond to the Dharma-gates of the eleventh ground of equal enlightenment. The ten mutually participate, each possessing ten assemblies in itself; because one person possesses ten, there are fifty assemblies in total. As in the section on attaining benefit below, entering is identical with the insight of the Buddha; this is to provide a model for later learners, so they may emulate it. Not awakening, one is an ordinary being; once awakened, one is identical with the insight of the Buddha; hence it is called 'at the very moment of initial aspiration, one immediately accomplishes true enlightenment.' As in the attainment of benefit by the spirits and devas below, each has twenty lines of verses. The first two lines invariably praise the virtues of the Buddha; the subsequent eighteen lines invariably devote three lines to praising the Buddha and one line to self-praise of having the same knowledge as the Buddha. Their pattern is like this; dividing the text and praising in accordance with the occasion requires no further explanation. Only Samantabhadra Bodhisattva alone enters the ten dharmas, because the assembly of Samantabhadra illustrates that a single stage universally encompasses all practices. The assembly of Sāgaracandraprabha only praises the virtues of the Buddha as being similar to the Dharma into which they have entered; therefore, in these verses, they do not separately praise their own virtue. For instance, the addition of the bodhisattva Vimalapuṇyaprabhāsa in the assembly of Samantabhadra is another name for Mañjuśrī. Mañjuśrī here is translated as Wondrous Virtue. Furthermore, in the Saddharmapuṇḍarīka Sūtra, in the past he was called Varaprabha; also, 'Wondrous Virtue' and 'Wondrous Light' are similar in meaning. Taking virtue as light, it can shatter darkness and reveal illumination. Now being within the assembly of Samantabhadra expresses the Dharma, illustrating the harmonious integration of cause and effect, principle and wisdom, and all myriads of practices. That Samantabhadra alone attains the ten kinds of benefits illustrates that one is all, and illustrates the freedom of one and many, and the liberty of expansion and contraction; this is the meaning of total inclusion.

12.10

From 'At that time, the ocean-like assembly of the Tathāgata's bodhimaṇḍa' downward, there are twenty-six lines of sūtra text, which are divided into two parts in meaning. First, from 'At that time' downward, there are eleven lines of sūtra text, illustrating that the assembly had already gathered like clouds. Within this section, there are five points of meaning: 1. Stating that the assembly had gathered like clouds; 2. Stating that the classes and categories were distinct; 3. Comprehensively praising the virtues of the assembly; 4. Explaining that the original cause was the Buddha's transformation; 5. Explaining that now, through the power of supreme understanding, they entered what the Buddha knew. Second, from 'Namely, the Maheśvara Deva King Wondrous Ocean of Flames' downward, there are fifteen lines of sūtra text. Within this section, there are two points of meaning: 1. Explaining the deva king's attainment of benefit; 2. Explaining that the deva king, relying on the [Buddha's] power, spoke verses. In these twenty lines of verses, there are two meanings: The first two lines of verses purely praise the Buddha's virtues; the subsequent eighteen lines of verses all dedicate three lines to praising the Buddha and one line to self-praise of having the same knowledge as the Buddha; below, all follow this pattern. Only Samantabhadra differs slightly, the meaning of which was already stated earlier. All the above assemblies are just like the above, sectioning the text according to the meaning and offering praises according to the meaning. The gate of the teaching is vast and broad; there is no need for cumbersome words—grasping the meaning is sufficient. Among the forty-seven assemblies within this first assembly, the previous seven assemblies have already been explained above.

12.11

Regarding the assembly within the Tathāgata's seat, the sūtra states: 'Within the Tathāgata's lion seat, from all the adornments such as the circular terraces, bases, stairs, doors, and windows made of various jewels and wondrous flowers, from each and every one there emerged bodhisattva-mahāsattvas numbering as many as the dust motes of a buddha land.' Within this section, the meaning is divided into two: 1. Explaining the intention behind the coming of the assembly; 2. Extensively sectioning the sūtra text. As for explaining the intention behind the coming of the assembly, the meaning here has three aspects: 1. Illustrating that the bodhisattvas are the former practices of ancient buddhas; 2. Illustrating that the present Buddha tallies with them; 3. Illustrating that ancient and present are non-dual; this is to illustrate that the seat on which he sits conforms to ancient practices, and the bodhisattva practices continue as before. As in the verse below, 'What all buddhas have awakened to, I already know,' because he constantly takes the dharmakāya as the substance of the seat, takes Samantabhadra's myriad practices as the adornment, and takes the wisdom of non-active great compassion as the Buddha upon the seat. Former buddhas and later buddhas are all identical in this. Illustrating that the Buddha tallies with ancient traces settles the doubts of sentient beings; therefore they must come. This is termed the Tathāgata's own practice having the same cause as the ancient. The assembly is the substance of the seat: it is the dharmadhātu, it is what is practiced, and the practice is also the dharmadhātu; hence there is unhindered mastery. The body of the seat is the primary fruition, and the adornments upon the seat are the circumstantial fruition brought about by practice. Now, from within the fruition obtained as recompense for original practices, the assembly of bodhisattvas of the original self-practice causes emerges again, which also illustrates the non-dual essence of cause and effect. Just as in the 'Chapter on the Dharmadhātu,' the Tathāgata's lion seat universally pervades the dharmadhātu as the substance of the seat.

12.12

Second, as for extensively sectioning the sūtra text: from 'At that time, the Tathāgata's lion seat' downward, there are twenty-nine lines of sūtra text. Within it, there are seven points of meaning: 1. Explaining the emergence of the assembly from the adornments on the seat; 2. Listing the names of the emerging assembly; 3. The arriving assembly presenting offerings; 4. The assembly circumambulating the Buddha to pay respects; 5. Having paid respects, ascending the seats and sitting down; 6. Praising the virtues of the arriving assembly; 7. Relying on the [Buddha's] power to speak verses. From here downward, there are ten bodhisattvas, each speaking twenty lines of verses, praising the Tathāgata's merit, wisdom, primary and circumstantial fruitions upon accomplishing the Way, as well as the causes cultivated in the past. It is left to later wise ones to offer praise in accordance with the text and meaning; there is no need for further explanation. This section illustrates that the present Buddha conforms to ancient practice, and ancient practice conforms to the present Buddha; it illustrates that the assembly of Samantabhadra outside the seat represents the Buddha's practice of benefiting others, while the assembly inside the seat represents the assembly of Samantabhadra tallied by the Buddha's own practice. This great assembly shares the same path with all buddhas of past and present, with no second path. If sentient beings ride upon it, it is called riding upon the inconceivable Tathāgata Vehicle, the Supreme Vehicle, the Unsurpassed Vehicle to the bodhimaṇḍa, because all phenomena are the bodhimaṇḍa. Taking the dharmadhātu as the site, the pāramitās as human effort, curing all defilements because it is originally pure, and curing ignorance to accomplish fundamental wisdom. The gate of the teaching is vast and broad; I have briefly set forth the essential meaning. Offering praise according to the text is left to later worthies. Among these ten verses, the verses below praising the Buddha's ten pāramitās and the ten grounds have twenty lines of verse, and the rest all have twenty lines as well, as should be understood accordingly.

12.13

From 'At that time, the ocean of worlds of the Lotus Treasury Adornment' downward, there are twenty-one lines of sūtra text, illustrating the shaking of the earth and the presenting of offerings. In this section of the sūtra text, its meaning has seven aspects: 1. Explaining the citation of the name of the world; 2. Attributing the six kinds of trembling of the earth to the Buddha's spiritual power; 3. The rulers of the world presenting offerings with joy; 4. Explaining that this pattern is shared across many lands; 5. Explaining that the Buddha universally appears in the world; 6. Explaining that the rulers of the world each follow their own understanding; 7. Explaining that the Dharma assembly presents offerings universally pervading the ten directions.

12.14

Question: Why does the earth shake?

12.15

Answer: Regarding the shaking of the earth, there are five general meanings: 1. The great assembly in this congregation attains the Way; 2. A wise person appears in the world; 3. A wise person departs the world; 4. Calamities and changes in the world; 5. Joy in attaining the Way. Here it illustrates the joy of the great assembly in attaining benefit. Attributing the shaking of the earth to the Buddha's spiritual power illustrates the respect between teacher and disciple, referring virtue up to the superior.

12.16

Question: Why in this section does the earth shake and offerings get presented?

12.17

Answer: Up to this section, [the text] clarifies that in the initial assembly, the retinue constantly following the Buddha, the host of spirits and devas within the immediate locus, the host of past and present Buddhas of identical cause within the Tathāgata's seat, the host flowing light within the bodhi tree, and the host of great compassion within the Tathāgata's palace—such an assembly of the Buddha's own retinue assembled, received benefit, and rejoiced in their hearts to celebrate the Buddha's arising in the world. Because the minds of sentient beings were stirred with joy, the earth also shook in accordance with their minds. This clarifies that the great assembly within the immediate locus of the initial assembly came to a close; thereafter, [the Buddha] emitted light from his face to assemble [beings from] other lands everywhere to also come to this assembly. This is the 'other' within the absence of self and other, clarifying the host and companion of the salvific ritual. This is indeed the dragon moving and the clouds responding, where the affairs of Dharma naturally accord; such is the model for converting sentient beings. Because the Dharma-nature pervades the dust-mote realms everywhere, the three periods of time are of the identical boundary within a single kṣaṇa, and by means of the gate of the mutual containment without identity of the one and the many, it embraces such emitting of light to gather the assembly, intending to let them know that the Buddha's realm is mutually interfused without duality. The above completes one sequence of cause and effect in which the initial attainment of correct enlightenment reveals the practice-gates of the five stages. Throughout this whole scripture, there are six tiers of cause and effect in total: First, the five chapters of scripture from the Chapter on the Wondrous Adornments of the Rulers of the World through the 'Chapter on the World of the Flower Store' clarify the initial attainment of correct enlightenment, revealing the retribution attained in the practice-gates of the five stages, as well as a tier of cause and effect that manifests entry into the Dharma. Second, the 'Chapter on Vairocana' is the cause and effect of the ancient Buddhas, citing the past to verify the present, clarifying that the Buddhas practice in succession and that the Way is not attained in vain. Third, the second assembly in the Hall of Universal Light reveals the cause and effect of the ten faiths. Fourth, from the summit of Mount Sumeru straight through the 'Chapter on Transcending the World', [the sūtra] reveals the cause and effect of the bodhisattvas' realization and cultivation. Fifth, the 'Chapter on Entering the Dharmadhātu' clarifies the inconceivable cause and effect of the fundamental Dharma of past and present; this is the principle universally mounted by all Buddhas, serving as the fundamental essence of all Buddhas. Sentient beings equally possess it, yet are merely deluded regarding it. Sixth, the assembly east of the City of Awakening clearly reveals the practice-gates of the bodhisattvas in benefiting sentient beings, the forms and norms of the spiritual friends embracing beings, and the cause and effect of progressive cultivation. If only the Dharma were explained, one would still be deluded in practice. The teachings established and the practices realized and cultivated in this scripture comprise six phases from beginning to end, comprehensively presenting the cause and effect of understanding, practice, realization, and cultivation, so that beginners may easily understand and their progress not be impeded.

12.18

Chapter Two: The Tathāgata's Manifestation of Marks

12.19

From here down to the 'Chapter on Vairocana', this constitutes the second gate in the general outline of the whole work: 'Presenting the Fruit to Encourage Cultivation'. In explaining this chapter, the meaning is divided into three: 1. Explaining the chapter title; 2. Explaining the chapter's purpose; 3. Explaining the meaning following the text.

12.20

1. In explaining the chapter title: Why is this chapter named 'Manifestation of Marks'? Because the great host of bodhisattvas, spirits, and devas had all assembled, and silently deliberating in their minds, they requested the Dharma with thirty-seven questions. The Tathāgata, knowing their thoughts, immediately emitted light from his face to manifest marks, gathered the hosts of the ten directions, and answered their previous questions. Within this chapter, the Tathāgata emits light twice: the light from his teeth summons the assembly to gather, and the light from his ūrṇā reveals the Dharma to inspire faith in the Buddha's realm and in the practice-gates of cause and effect that are cultivated. Together with the light emitted from the pores of the bodhisattvas who came, there are three emissions of light in all. Furthermore, [the Buddha] gathered the oceans of hosts from the ten directions, manifesting the marks of the Buddha's realm and the marks of the bodhisattvas' realm to answer what had been asked previously by the assembly; hence it is named the 'Chapter on the Manifestation of Marks'. In this scripture, to symbolize phenomena and gather the assemblies, the Tathāgata emits light a total of ten times from beginning to end: First, the light from the teeth of his face gathers the assemblies of other regions; second, the ūrṇā-light between his brows reveals the fruit to accomplish the cause; third, the light emitted from the wheels under his feet accomplishes the ten faiths; fourth, the light emitted from the tips of his toes in the palace of Śakra gathers the assembly to enter the Way and accomplishes the stage of the ten abodes; fifth, the light emitted from the tops of his feet in the Yāma Deva Palace accomplishes the ten gates of practice; sixth, the light emitted from his knees in the Tuṣita Heaven Palace accomplishes the ten dedications of merit; seventh, the light emitted from the ūrṇā-mark between his brows in the Paranirmitavaśavartin Heaven Palace accomplishes the ten grounds; eighth, in the Chapter on the Tathāgata's Arising, the light emitted between his brows enters the crown of Mañjuśrī's head; ninth, the light emitted from his mouth enters Samantabhadra's mouth, causing the two of them to ask and answer questions concerning the principle of the cause and effect of the Tathāgata's arising from beginning to end; tenth, in the Chapter on the Dharmadhātu, he emits the light between his brows, named the Gate of the Dharmadhātu Universally Illuminating the Three Periods of Time. These are the ten. As for the 'Chapter on the Merits of the Light of the Secondary Marks', it constantly emits light to illuminate everywhere according to capacity; this light does not merely serve to symbolize the progressive cultivation of the five stages, but is a light that constantly embraces and transforms according to capacity.

12.21

2. In explaining the chapter's purpose: Because the worldly rulers and others previously held thirty-seven questions silently in mind, this chapter must follow so as to emit light to assemble the hosts, manifest their phenomenal marks of Dharma, and answer the thirty-seven dharmas previously asked by the assembly.

12.22

6. In explaining the meaning following the text, it is further divided into two: 1. The general outline of the scripture's meaning; 2. The division of this specific chapter. 1. In the general outline of the scripture's meaning: From this 'Chapter on the Manifestation of Marks' through the 'Chapter on Samantabhadra's Samādhi', the 'Chapter on the Formation of the World', the 'Chapter on the World of the Flower Store', and the 'Chapter on Vairocana'—these five chapters of scripture collectively answer the previous thirty-seven questions, clarifying the presentation of the fruit to encourage cultivation.

12.23

2. In dividing this specific chapter: For this specific chapter, its meaning has four parts: First, from 'At that time, the bodhisattvas and all worldly rulers' onward, a section of prose together with verses, is the section on the worldly rulers requesting the Dharma. Second, from 'At that time, the World-Honoured One, knowing the thoughts in the minds of the bodhisattvas' onward, a section of prose together with one verse, is the section where the Tathāgata emits light from the teeth of his face to summon the assembly to gather. Third, from 'At that time, the ocean of worlds in the ten directions' onward, a section of prose together with one verse, is the section where the oceans of worlds in the ten directions, illuminated by the light, all assemble like clouds and manifest the Dharma. Fourth, from 'At that time, the World-Honoured One, wishing to cause all bodhisattvas' onward, a section of prose together with ten verses, is entirely the section answering the previous thirty-seven questions.

12.24

1. In the section where the worldly rulers ask about the Dharma in their minds, the meaning is divided into three: First, from 'At that time' down to 'May the World-Honoured One take pity on us', within which the prose comprises eight lines of scripture, purely requesting eighteen kinds of Buddhadharmas. Second, from 'Furthermore, the oceans of worlds in the ten directions' onward, comprising six and a half lines of scripture, asking nineteen questions concerning the oceans of Buddhas and bodhisattvas, making thirty-seven questions in total. Third, from 'May the Buddha, the World-Honoured One' onward, comprising about two lines of scripture, clarifying that by the bodhisattvas' spiritual power, all offering implements emit light, within which verses are spoken requesting the Buddha to sever their doubts.

12.25

First, from the beginning, "At that time the bodhisattvas and all the rulers of the world had this thought," clarifies their silent request through mental reflection. What is the ground of all buddhas? The inconceivable ground of the dharmadhātu is the buddha-ground. The text below says: "The Dharma-nature is like empty space; the buddhas abide within it." This is the Tathāgata-ground. What is the realm of all buddhas? As the sūtra below says: "The Tathāgata, dwelling on this bodhi-seat, / manifests in a single hair many seas of lands; / and the manifestation in each and every hair is likewise so." This is the Tathāgata's realm. Furthermore, the dharmadhātu is the Tathāgata's realm. What is the empowerment of all buddhas? Below, the Tathāgata empowers Samantabhadra to enter samādhi; this is the empowerment of all buddhas. What is the practice of all buddhas? The sūtra says: "Unobstructed practice is the Tathāgata's practice." Furthermore, the practice of Samantabhadra is the practice commonly performed by all buddhas. What are the powers of all buddhas? As the sūtra says, "The Tathāgata has the ten powers, such as [the knowledge of] the possible and the impossible," and so forth. What are the fearlessnesses of all buddhas? The Tathāgata's freedom from the five fears and the four fearlessnesses are these. What is the buddhas' being beyond apprehension? The Tathāgata's natureless wondrous wisdom is beyond apprehension. What is the eye of all buddhas? The wisdom knowing all phenomena and the wisdom knowing the faculties of all sentient beings are called the knowledge of all aspects; this is the buddha-eye. Furthermore, later in this sūtra the ten eyes and so forth are explained. Also, as the "Chapter on the Ocean of Marks of the Ten Bodies" says: "The Tathāgata's eyes possess the mark of a great man called the Cloud of Sovereign Universal Vision." What is the ear of all buddhas? As the "Chapter on the Dharmadhātu" says: "All buddhas have unobstructed ears, all able to comprehend all sounds." What is the nose of all buddhas? As the sūtra below says: "The Tathāgata's nose has the mark of a great man called the Wisdom of All Supernormal Powers, within which appear measureless emanated buddhas seated upon jeweled lotuses, proceeding to all worlds." What is the tongue of all buddhas? As the sūtra below says: "The Tathāgata's tongue has the mark of a great man called the Cloud of Manifesting Sound and Reflections." What is the body of all buddhas? As the sūtra below says: "The buddhas share the same dharmakāya, without reliance and without distinction." And: "The buddha-body fills the dharmadhātu, / universally appearing before all sentient beings." What is the mind of all buddhas? The "Chapter on the Appearance of the Tathāgata" says: "How is the mind of the Tathāgata, Arhat, Samyaksambuddha to be known? Sons of the Buddha! The mind, consciousness, and mentation of the Tathāgata are immeasurable; neither can be apprehended. One should know the Tathāgata's mind solely through the immeasurability of wisdom." What is the physical radiance of all buddhas? The Tathāgata's constant light of the secondary marks shines upon beings according to their faculties, universally pervading the dharmadhātu. What is the light of all buddhas? There are two kinds of light: first, the light of teaching; second, as in the "Chapter on Enlightenment by Light" in this sūtra, and the lights manifesting the Dharma on the ten occasions before and after. What is the wisdom of all buddhas? The all-knowledge and the wisdom that distinguishes all varieties are it. Moreover, as the text below says: "The Tathāgata's wisdom is extremely profound, / universally entering the dharmadhātu; / able to turn in accord with the three times, / it serves as a luminous guide for the world." These above ask about the eighteen kinds of dharmas. The sūtra says: "We only pray that the World-Honoured One will take pity on us"—there are three lines of the sūtra text concluding the request for the Buddha to expound the nineteen oceans. The sūtra says, "All buddhas expound the ocean of worlds for the bodhisattvas," which concludes the general raising of questions. Regarding the ocean of sentient beings, the explanation is: sentient beings in the world are as vast and numerous as an ocean. Regarding the ocean of buddhas, the sūtra says: "The Tathāgata, resting peacefully on the bodhi-seat, / manifests in a single hair many seas of lands; / and the manifestation in each and every hair is likewise so, / thus universally pervading the dharmadhātu." Regarding the ocean of the buddhas' pāramitās, the ten pāramitās pervade all bodhisattva practices. Regarding the ocean of the buddhas' liberations, the Tathāgata's dharmakāya is the buddha-liberation; furthermore, the liberation of wisdom, up to the fivefold dharmakāya of morality, concentration, wisdom, liberation, and the knowledge and vision of liberation, are it. Regarding the ocean of the buddhas' transformations, as the text below states: "Without essence and without an abiding place, / neither is origination to be found. / Without marks and without form, / all that is manifested is like a reflection." And it also says: "Equal in number to the fine motes of dust in all lands, / clouds of bodies constantly manifested completely fill them." And it also says: "Upon the body of a single buddha, / transforming into measureless bodies." Regarding the ocean of the buddhas' discourses, the text below says: "From each and every pore, / a net of light pervades the ten directions, / proclaiming the wondrous voice of the Buddha / to tame those difficult to tame." Furthermore, a single voice pervades all faculties. Yet the Tathāgata's voice does not emerge from the mind, nor does it emerge from the body. Regarding the ocean of the buddhas' names, as in the "Chapter on Names" below, the Tathāgata's names are equal to the minds of all sentient beings. Regarding the ocean of the buddhas' lifespans, as below: "The buddha-body appears like a reflection; / arising and cessation cannot be apprehended" is the ocean of the buddhas' lifespans. Furthermore, the text below says: "Their lifespans are thus." Regarding the ocean of vows of all bodhisattvas, the "Chapter on Pure Conduct" and so forth are this; furthermore, it refers to the great vows in the "Chapter on the Ten Dedications of Merit." Regarding the ocean of all bodhisattvas' setting out, as below says: "All the sons of the Buddha in this assembly / have skillfully cultivated various wisdoms; / these individuals have already been able to enter / such an approach of expedient means." And the text below says: "Proceeding from ground to ground, / abiding in the ground of powers, / diligently practicing for kotis of kalpas, / such is the dharma obtained." Clarifying "proceeding from ground to ground": practicing without departing from the intrinsically pure ground of the true dharmadhātu, progressively cultivating the dharmas of the ten abodes, ten practices, and so forth; hence it is called "proceeding from ground to ground." Furthermore, the "Chapter on the Ten Practices" represents the fulfillment of the preparatory stages of the ten settings-out, causing the wisdom and compassion of the bodhicitta to become fully ripened. Regarding the ocean of aids to the path, the thirty-seven factors of enlightenment are it, with mindfulness of body, feelings, mind, and dharmas as the foremost. Regarding the ocean of all vehicles, mounting the Tathāgata Vehicle, the Inconceivable Vehicle, and the Dharmadhātu Vehicle is it, up to eighty-four thousand vehicles and so forth. Regarding the ocean of all bodhisattva practices, Samantabhadra's practice is it, as the sūtra below says: "Such a realm of wisdom dividing bodies / can be established within the practice of Samantabhadra." Regarding the ocean of all bodhisattvas' departures [from saṃsāra], the expedient preparatory stages within the five stages are it, as the sūtra below says: "All the bodhisattvas in this assembly / enter the Buddha's inconceivable ground; / each and every one can see / all the supernatural powers of the buddhas." And the text below says: "All of Samantabhadra's practices and vows, / having been cultivated, are already bright and pure; / in all lands, they can / universally see the buddhas' supernormal transformations. / Their bodies abide in all places, / all being equal; / when wisdom can practice thus, / one enters the realm of the buddhas." Regarding the ocean of all bodhisattvas' supernormal powers, the assemblies of bodhisattvas gathering from the buddha-lands of the ten directions and the assemblies emerging from pores, according with practices to benefit beings and so forth below, are it. Furthermore, the "Chapter on the Ten Supernormal Powers" is also this. And the text below says: "In each and every buddha-land, / they travel to all without remainder, / seeing the supernatural powers of the buddhas, / entering into the sphere of the buddhas' practice." Regarding the ocean of all bodhisattvas' pāramitās, as in the sūtra below: "From each pore of the bodies of the great assemblies gathered from the ten directions, there emerge rays of light as numerous as the fine motes of dust in ten buddha-worlds, and from each ray of light emerge bodhisattvas as numerous as the fine motes of dust in ten buddha-worlds, all able to pervade and enter all the established seas of the entire dharmadhātu to teach and transform sentient beings," as expounded in detail in the sūtra. This is the ocean of pāramitās; this provides a model of Samantabhadra for those who bring forth the mind [for enlightenment]. Regarding the ocean of all bodhisattva grounds, as the sūtra below says: "proceeding from ground to ground" is it. Furthermore, the "Chapter on the Ten Grounds" is it. Moreover, the Tathāgata-ground is the bodhisattva-ground, as the sūtra below says: "All the bodhisattvas in this assembly / enter the Buddha's inconceivable ground." Regarding the ocean of all bodhisattvas' wisdoms, fundamentally it is the Tathāgata's wisdom; giving rise to discriminating wisdom from fundamental wisdom to teach and transform sentient beings is the ocean of bodhisattva wisdoms, up to the ten inexhaustible wisdoms.

First 25 of 45 passages. Read on

Linked texts (1)

新華嚴經論 — Classical Chinese