新華嚴經論 13

English (machine translation) 13

Language: English

Second, as for explaining the name of the samādhi, regarding the name of this samādhi the meaning is divided into three: 1. Explaining the name of the samādhi; 2. Explaining the essence and function of the samādhi; 3. Praising the virtues of the samādhi.

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1. Explaining the name of the samādhi: It is named the Body of the Tathāgatagarbha of Vairocana. "Vairo" means light; "cana" means varied. "Tathāgata" is the essence of the Dharma-nature; "womb-body" means containing and holding all phenomena. "Wisdom" is illumination; by the light of various teachings and practices of the wisdom of principle, it illumines the vessels of sentient beings, conferring benefits according to their capacities, as fully clarified in the text's praise of its virtues.

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2. Explaining the essence and function of the samādhi: As for the essence of this samādhi, it takes the fundamental wisdom of the dharmadhātu as its essence and discriminating wisdom as its great function. Furthermore, it takes the fundamental wisdom of the dharmadhātu as its essence and the wisdom that accords with sentient beings as its function. Furthermore, it takes entering samādhi as its essence and arising from samādhi as its function. Furthermore, it takes having neither arising nor entering as its essence, and both entering and arising as its function. Furthermore, it takes both entering and arising as its essence; this can be seen by inferring from its meaning. To state the essentials: provisionally, within the rules for transforming sentient beings, entering samādhi is used to explain the essence, and then arising from samādhi to reveal the ten names of samādhi is the function. Among these ten names of samādhi, they collectively take the unattached, non-abiding nature of wisdom of the dharmadhātu as their essence; this essence is also called the Śūraṅgama Samādhi, which serves as the essence for the ineffable approaches to samādhi and all wisdom of all Buddhas. As in the praise of virtues, just as the sūtra says, "Whirling through the oceans of worlds, there are none it does not enter," this is the function of the samādhi, being the name for penetrating throughout all phenomena of sentient beings. "Ocean" means vast and great. "Whirling" means extremely profound. This explains that the essence and function of this samādhi are vast, great, extremely profound, and inexhaustible, because the practices among all Buddhas, bodhisattvas, and sentient beings of the six destinies across the ten directions are all pervaded. This samādhi answers all of the previous thirty-seven questions completely. Previously, with the Buddha's spiritual power, among the thirty-seven questions, the questions such as what the Buddha-ground, the Buddha-ocean, and the Buddha's eyes, ears, and nose are were answered. Now, Samantabhadra's samādhi answers the questions among the previous thirty-seven questions such as what the ocean of bodhisattva practices and the ocean of samādhis are, because it intends to show that the Buddha's practices and the bodhisattva's practices are thoroughly unified in essence and function. Taking the Buddha as the essence and Samantabhadra's ocean of practices as the function, because this essence and function encompass all phenomena, there is no phenomenon that is not exhausted. The Buddha's eyes, ears, nose, tongue, body, and mind are the essence; being able to universally know the activities of sentient beings is the function. Below, the Tathāgata bestows wisdom upon Samantabhadra, showing that Samantabhadra's wisdom tallies with the Buddha's fundamental wisdom without being different, so that future believers will naturally know that the Buddha's fundamental wisdom is of one essence, non-dual, and free of doubt. That the Buddhas of the ten directions stroked his crown with their hands indicates guiding, receiving, and certifying. That it says Samantabhadra arose from samādhi shows where the essence of concentration functions according to capacities. Furthermore, they obtain benefits based on their capacities, which is called arising into its inexhaustible functions. It briefly lists ten to represent inexhaustibility. The remaining meanings are themselves fully explained in the sūtra text. In main import, the Buddha's fundamental wisdom is the essence of samādhi, and Samantabhadra's practice is the function.

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Chapter 4: The Formation of the Worlds

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Now in explaining this chapter, we briefly make a three-part analysis: 1. Explaining the chapter title; 2. Explaining the chapter's purpose; 3. Explaining the meaning following the text.

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1. Explaining the chapter title: To show that the bases, forms, suffering, joy, purity, and defilement of the ocean of worlds are all the adornments of sentient beings' own karmic retribution and do not come from anything else. The oceans of worlds of the Buddhas and bodhisattvas are accomplished through the power of great vows, the power of the innately pure Dharma-nature, the innately pure power of all the pāramitās and oceans of all practices, the power of the great compassionate wisdom for saving sentient beings, and the inconceivable power of transformations; therefore, it is named the "Chapter on the Formation of the Worlds."

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2. Explaining the chapter's purpose: In main import there are five: First, to answer the world rulers' previous thirty-seven questions concerning the ocean of Buddhas, the ocean of sentient beings, the ocean of pāramitās, and so forth. This chapter reveals karmic retribution and reveals Dharma retribution to answer what was asked before. Previously it was answered by the Buddha's light and spiritual power; this chapter reveals the ocean of the Buddha's practices, the ocean of the pāramitās of eyes, ears, nose, and tongue, the ocean that pervades the dharmadhātu, and the ocean of sentient beings' karmic practices. The thirty-seven questions are all answered simultaneously at once, causing the ocean-like great assembly to awaken to what the Buddha practices and enter what Samantabhadra Bodhisattva practices; hence it is titled the Buddhāvataṃsaka Sūtra. Second, to cause all those who initially generate the bodhicitta in the present and future to recognize the ocean of the Buddha's practices and bodhisattva practices, and the ocean of great compassion of the Buddhas and bodhisattvas, which can universally benefit the ocean of the dharmadhātu and the ocean of sentient beings' karmic practices, causing them to reach the ultimate shore. Having seen this, they imitate it to learn the Buddha's practice, causing beginners who generate the mind to have complete compassion and wisdom, so that their practice and understanding are free of error. Third, to cause bodhisattvas who initially generate the mind to know that the similarities, differences, and distinctions in sentient beings' karmic retributions are created by the mind. Fourth, to cause beginners who generate the mind to know that the realm of sentient beings is vast and great, equal to the dharmadhātu and space, mutually entering like shadows layer upon layer inexhaustibly, distinct in their bases and abodes, and fully pervaded by the practices of Buddhas and bodhisattvas. Fifth, to cause bodhisattvas who initially generate the mind to know that the oceans of realms of all Buddhas and bodhisattvas and the oceans of realms of sentient beings cannot be grasped as one or different; because land-oceans transform in accordance with sentient beings' own karma, and land-oceans form and decay in accordance with their own karma. Through these various causes and conditions, this chapter must follow, in order to instruct beginners. If this chapter were absent, how could initial-mind bodhisattvas know the approaches of the Tathāgata's practice and embracing of sentient beings, as well as the broad and narrow aspects of the worlds of sentient beings' karmic practices? If they did not know them, on what basis would they generate the mind and rely on the Buddha's vows and practices of great compassion and universal salvation to broadly rescue [beings]? For this reason, as the verse below says: "Those free from all deceit, whose minds are pure, / who constantly delight in compassion, joyful by nature, / whose aspirations are vast, persons of deep faith— / hearing this Dharma, they rejoice. / Abiding in the ground of Samantabhadra's vows, / cultivating the bodhisattva's pure path, / contemplating the dharmadhātu and the realm of space, / these alone can know the spheres of the Buddha's practice." If one does not explain that the realm of sentient beings, the dharmadhātu, the realm of the Buddhas, and the realm of bodhisattvas are non-dual and inexhaustible like space, abiding layer upon layer like shadows, then even if all those who generate the mind do not enter the path of the two vehicles, in cultivating bodhisattva practice they will only become bodhisattvas of the provisional teachings; their minds will constantly distinguish defilement and purity and will have limitations and obstructions, failing to enter the Buddha's realm, having demarcations of one's own Buddha, other Buddhas, and country-lands, and having bases to which they come and go. It is like what is taught in the three vehicles, where pure lands exist in other directions and bodhisattvas vow to be born therein. This chapter is spoken with the intention of causing those who initially generate the bodhicitta to know the vast and great aspects of the realm of sentient beings and the realm of Buddhas, their mutually unhindered and inexhaustible aspects layer upon layer, and that the vows and practices of Buddhas and bodhisattvas envelop and benefit them without omitting a single speck of dust; therefore this chapter must follow.

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3. Explaining the meaning following the text: This one chapter has eleven sections of sūtra text. From the initial section of prose and one section of gāthās, this is the introductory section within this chapter; the subsequent ten sections of prose and ten sections of gāthās are the main discourse. Down to the ocean of worlds of the Flower Store, this entire chapter is collectively the "Chapter on the Formation of the Worlds," serving collectively as the main discourse section. From the initial introductory section, the prose is divided into six:

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1. From "At that time" onward for four and a half lines of the sūtra text, this is the section where Samantabhadra contemplates the ten oceans.

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Second, the approximately eight lines of scripture from "Having contemplated in this manner" onward clarify Samantabhadra addressing the assembly and praising the ten kinds of ocean-like wisdom and ten inconceivabilities of the Buddhas.

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Third, the approximately six lines of scripture from "Ocean of establishing and expounding" onward clarify Samantabhadra praising the Buddha's ten kinds of bodily karma and inconceivable transformative teachings.

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Fourth, the seven lines of scripture from "Courageously taming the ocean of all sentient beings without any in vain" onward are Samantabhadra praising the Buddha's two karmas of body and wisdom turning the wheel of Dharma accordingly, and the ten inconceivabilities of the assembled beings who are perfected entering the ground of the Buddhas.

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Fifth, the eighteen and a half lines of scripture from "All such dharmas" onward clarify Samantabhadra, relying on the Buddha's spiritual power, expounding the virtues of the Buddha's karmas of wisdom and body in teaching, benefiting, and perfecting the ocean of sentient beings, so as to cause many bodhisattvas and all sentient beings to enter the ocean of the Buddha's realm.

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Sixth, it clarifies Samantabhadra speaking verses to reiterate the previous teachings. In these twenty lines of verses, two lines form one verse. Among them there are twenty points of meaning that comprehensively answer the preceding thirty-seven questions, as the verses contain manifold meanings: 1. Clarifying that the Buddha's wisdom is extremely profound. 2. Clarifying that the Buddha's bodily karma universally responds in accord with capacities. 3. Clarifying that the Buddha's verbal karma universally pervades. 4. Clarifying that the Buddha's practices everywhere adorn many lands. 5. Clarifying that the Buddhas' great compassion matures sentient beings. 6. Clarifying that the Buddha universally manifests appearances and confers benefit. 7. Clarifying that sentient beings of inferior capacities follow delusions. 8. Clarifying that those with great resolve, pure faith, and firmness are capable [vessels]. 9. Clarifying that only when the Buddhas grant power can one know. 10. Clarifying that those free from flattery, endowed with compassion, and with deep and vast aspirations can enter. 11. Clarifying that contemplating the dharmadhātu as like empty space obtains good benefits. 12. Differentiating that practitioners of other paths are incapable, whereas practitioners of Samantabhadra can enter. 13. Clarifying that the realm of sentient beings is vast and the great wheel of Dharma universally reaches it. 14. Clarifying Samantabhadra displaying his own vast body. 15. Exhorting the assembly to contemplate the pores. 16. Clarifying the benefit to the assembly from Samantabhadra demonstrating the Dharma. 17. Clarifying that Samantabhadra's practices and vows are boundless. 18. Clarifying Samantabhadra's own praise of his complete practice. 19. Praising the vastness of the Dharma eye, wisdom eye, dharmakāya, and wisdom body. 20. Praising this as the practice of the Buddhas, which ought to be heard. The scripture above is self-evident and can be known; such is an outline of its main headings.

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In the second section, the main exposition, there are ten textual passages. First, the prose of the first passage has eighteen and a half lines of scripture, containing six general points: 1. Clarifying Samantabhadra addressing the assembly, wishing to expound the Dharma; 2. Directly expounding that the oceans of worlds have ten matters of Dharma, which all Buddhas of the three periods of time collectively unfold; 3. Directly citing the shapes and essential natures of the worlds as having ten vastnesses and inexhaustibilities; 4. Directly expounding that the already formed, presently forming, and yet-to-be-formed worlds possess ten kinds of causes and conditions; 5. Directly expounding that it is due to the Tathāgata's spiritual power and dharmatā as such, as in the ten matters of causes and conditions below; 6. Relying on the Buddha's spiritual power to speak verses. In these eighteen lines of verse, the Dharma of the preceding prose is reiterated, clarifying that the realms of sentient beings are vast and numerous, and that the Buddhas and bodhisattvas encompass them with compassionate vows. Because practice is vast, the adornment of the lands is vast. Because sentient beings' karma is measureless, the bodhisattvas' practice is measureless. Because the bodhisattvas' faith is vast and free from defilement, the lands in which they dwell are composed of luminous jewels, pure and undefiled. This clarifies that the pure and defiled co-dwell while karmic manifestations differ, as can be known from the text. Therefore the sūtra states: "Bodhisattvas cultivate the oceans of all vows, / Universally according with what sentient beings' minds desire. / Sentient beings' mental activities are vastly boundless; / Bodhisattvas' lands pervade the ten directions." In the second passage, the nine and a half lines of scripture from "At that time" onward together with forty-four lines of verse clarify the resting bases of worlds, as fully explained in the text. In the third passage, the six lines of scripture from "At that time" onward and twenty lines of verse clarify that the distinct shapes of worlds stem from karma, as fully explained in the text. In the fourth, the thirteen lines of scripture and ten lines of verse from "At that time" onward clarify the distinct essences of worlds. In the fifth, the eleven lines of scripture and twenty lines of verse from "At that time" onward clarify the distinct adornments of worlds. In the sixth, the ten lines of scripture and twenty lines of verse from "At that time" onward clarify that due to the power of expedients and vows practiced, the adornments of all oceans of worlds are produced; because karma is pure, the adornments are pure, and because karma is defiled, the adornments are defiled. In the seventh, the eight lines of scripture and twenty lines of verse from "At that time" onward clarify the distinct appearances of the Buddhas in all worlds; depending on sentient beings' karmic practices and the length of their lifespans, the Buddhas' appearances differ. In the eighth, the seven lines of scripture and twenty lines of verse from "At that time" onward clarify that the differences in the kalpa durations of worlds stem from karma. In the ninth, the fourteen lines of scripture and ten lines of verse from "At that time" onward clarify the transformation of kalpas into pure and defiled in accord with karma. In the tenth, the fifteen lines of scripture and twenty lines of verse from "At that time" onward clarify that the appearance of Tathāgatas in all oceans of worlds is without distinction. Each is fully explained according to the text. This chapter answers the preceding thirty-seven questions, its intention being to cause those who generate the bodhicitta in the present and future to recognize what the Buddhas practice. The ocean of sentient beings' karma is boundless; the Tathāgata delivers them universally with Samantabhadra's practice. With the unimpeded principle and wisdom of dharmatā, from the initial resolve raising clouds of great vows, compassion and wisdom universally encompass all; through the ocean of pāramitās and ocean of lands, there is nowhere his body is not manifested, and no practice wherein he does not share their activities. Within a dust mote or hair's tip, land-reflections appear in layer upon layer; into all of them, the body of equal wisdom enters, yet within the essence of the dharmadhātu there is neither coming nor going. The Dharma is ever thus; learners are caused to emulate it so that their pursuit will not be erroneous. This is like the great king's highway, naturally and constantly so; to seek otherwise would be biased and improper.

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Chapter 5: The Lotus Treasury World

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In about to explain this chapter, it is analyzed briefly into ten gates: 1. Explaining the chapter's reason for arising. 2. Explaining the chapter's title. 3. Explaining what causes the ocean of the Lotus Treasury World is obtained as retribution. 4. Explaining the shapes and arrangements of the ocean of the Lotus Treasury World. 5. Assigning the arrangements of the ocean of the Lotus Treasury World to their causes. 6. Explaining the unimpededness of the pure and mixed in the ocean of the Lotus Treasury World. 7. Explaining the ocean of the Lotus Treasury World completely subsuming the karmic realms of the three periods of time. 8. Explaining, since Buddha lands are originally empty, what conditions give rise to the ocean of the Lotus Treasury World. 9. Clarifying why the ocean of the Lotus Treasury World achieves sovereignty in concealment and manifestation. 10. Interpreting the meaning according to the text.

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First, explaining the chapter's reason for arising: this chapter answers the ocean of Buddha worlds, ocean of sentient beings, ocean of pāramitās, and so forth among the preceding thirty-seven questions. Because this chapter presents the causal actions, effects, and obtained retribution throughout the Tathāgata's five stages to answer the preceding thirty-seven questions, this chapter must arise.

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Second, explaining the chapter's title: because it expounds that this land obtained as retribution of the Buddha's realm is upheld by a lotus flower and contains and stores all pure and defiled realms within it, it is named "Lotus Treasury".

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Third, explaining through what causes the Lotus Treasury World Ocean is obtained as retribution: From the initial mind of faith up to the eighth ground, one is constantly sustained by the power of great aspiration, so that one does not regress from bodhi; through oceans of pāramitās, one teaches, transforms, and benefits all sentient beings, reaching the eighth ground where benefiting others is spontaneous and effortless. One should know that the wind spheres are the retribution formed by the aspiration pāramitā. In the realm of sentient beings, deluded thoughts are sustained by karmic wind. In the realm of the Tathāgatas, the wind of wisdom powered by great vows can sustain all realms. Because wisdom can accord with vows and vows can accomplish wisdom, it is obtained as retribution from the dharmakāya and great wisdom of the great vow. If the essence of the wind spheres were not based on the dharmakāya, all practices would be entirely conditioned. If there were no aspiration, the dharmakāya, lacking self-nature, could not accomplish itself, much less accomplish others. Only when these three things serve as conditions can one benefit sentient beings without stagnating in either emptiness or existence. As cultivation progresses and matures, one benefits others spontaneously without effort. Taking first the initial cause of the great vow as foremost, it is made to sustain the myriad realms. Overall, the wind of wisdom of the great vow is taken to sustain the realms. Therefore, below in this chapter it is said: "Everywhere scattering wondrous gem flowers of maṇi, / By past vow-power they abide in the sky." All the adornments of such a Lotus Treasury World are simply realms sustained atop the wind spheres. Since the practices of blessing originally arise from vows, the original cause is in turn used to sustain the results. By thus employing the vow pāramitā, one can accomplish all the pāramitās; because the original cause is like this, cause and effect mutually sustain each other. Now, taking the ten pāramitās within the vow pāramitā at the eighth [ground] and at the time of initial resolve, they form the ten wind spheres, used to sustain the ten kinds of all adornments above them; because the vow pāramitās mutually interpenetrate in essence, they can sustain all the adornments obtained as retribution from the various practices above them. For example, the lowest wind sphere is named Equal Abiding: because it is obtained as retribution from the dāna-pāramitā within the vow pāramitā, it can sustain all the blazing adornments of jewel-flames above it. It is likewise born as retribution from the bestowing of the Dharma wealth through the dāna-pāramitā gate within the vow pāramitā, and they mutually sustain each other. Cause and effect thoroughly penetrate each other; dharmas are not attained in vain, and causes are never wasted. By matching the ten wind spheres to the Dharma gates of the ten pāramitās within the vow pāramitā according to this principle, the retribution causes and effects mutually sustain each other. Just as in the realm of sentient beings, deluded thoughts and the karmic wind dwell at the very bottom, sustaining above them the water boundary, the diamond ground, and the mountains, causing the comet-like manifestations and mysterious lights to dwell securely, so that astronomical bodies move and travel without falling. The essence of the Lotus Treasury is obtained as retribution from the essence of wisdom that accords with practice and has no dependent abiding within the dharmakāya; the palaces are entirely obtained as retribution from the nurturing of great compassion; the multistoried pavilions are obtained as retribution from the illumination of wisdom observing faculties and according with compassion to deliver beings; its ground of diamond is obtained as retribution from the equal self-nature dharmakāya. All adornments among them that consist of diamond are retributions of the dharmakāya according with practice. All maṇi adornments are retributions of the dharmakāya establishing the essence of morality according with practice. The Diamond Cakravāḍa Mountains are obtained as retribution from the protective karma of the great compassion precept; the adornment of numerous flowers is obtained as retribution from the myriad practices benefiting beings and unfolding all goods. The adornment of jewel trees is obtained as retribution from establishing practices to benefit beings and sheltering sentient beings. Just as in the stage of the ten practices, the ten bodhisattvas below Virtuous Forest (Guṇavardhana) all share the name 'Forest' because practice provides shade and protection. The adornment of lion thrones is obtained as retribution from the dharmakāya following wisdom to establish the Dharma wheel. To state it briefly, it is like this; expounding in full the causes of the retribution karma is beyond detailed reckoning. For retributions are not obtained in vain; all have their causes. If one does not know the causes, how can one cultivate the fruit? Thus, at the beginning of this chapter, this Lotus Treasury Adorned World Ocean was purified and adorned by the Tathāgata Vairocana in the past in the presence of each Buddha among Buddhas as numerous as fine dust motes in world oceans, through purely cultivating great vows as numerous as fine dust motes in world oceans. It only speaks of vows because practice is accomplished through vows. Furthermore, it says below: "The practices of Samantabhadra's ground of wisdom are all accomplished; / All adornments emerge from this." For instance, the fragrant water oceans are obtained as retribution from the karma of great loving-kindness and compassion. The fragrant water rivers are obtained as retribution from the practice of progressive cultivation. Just as below, in Mañjuśrī's constantly accompanying retinue, all names express dharmas—seeing the name, one knows the practice. In this Lotus Treasury World Ocean, seeing the result, one knows the cause; one must not separately cite other sūtras to verify this. In this sūtra, seeing the name, one immediately knows the dharma; seeing the result, one immediately knows the cause; only then can one recognize the purport of this sūtra. The aspects and approaches of dharmas in other sūtras mostly do not correspond to this sūtra. Other sūtras speak of the truth of suffering, whereas this sūtra speaks of noble truths, and the meaning has further breadth. Other sūtras teach the four noble truths, whereas this sūtra teaches ten noble truths and ten sets of twelve links [of dependent origination]; if expounded extensively, there are immeasurable distinctions that cannot be set forth in haste. For this reason, in matching cause and effect here, one must not cite other teachings to match this sūtra's text. In this sūtra, seeing the name, one knows the practice; by the result, one recognizes the cause. As in Mañjuśrī's constantly accompanying retinue, the spirits directing the directions who clearly master the rites of the ten directions, the spirits directing the night who eliminate the dark obscurity of ignorance, and the spirits directing the day who single-mindedly and untiringly manifest the Buddha-sun are instances of this. The retribution body of this Lotus Treasury World, speaking in broad summary, consists of: great vows, dharmakāya, great wisdom, myriad practices, and great loving-kindness and compassion. With these five things fully accomplished, exhausting the dharmadhātu and the realm of empty space, down to the layers upon layers of kṣetra-oceans within a dust mote or hair-tip, the practices of all sentient beings are equally benefited. Reaching the eighth ground, function is effortless and naturally ever-pervading; this is taken as its essence. It is not the realm of those who stagnate in quiescence to rest comfortably, nor of humans and gods seeking pleasant fruits for themselves, nor is it the realm of bodhisattvas who delight in being born in a pure land. Even if such pure land bodhisattvas cultivate the six pāramitās and attain the six supernatural knowledges, they are still unable to generate faith, because they did not originally arouse the mind of faith and cultivate practice based on the vehicle of the fundamental wisdom and discriminating wisdom of the dharmadhātu.

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Fourth, explaining the shape and establishment of the Lotus Treasury World Ocean: The wind spheres of inexhaustible great vows sustain the waters of great compassion, producing the flowers of boundless practices. Because the empty space of dharma-nature can contain myriad realms, they overlap without obstruction. Upon those waters arises a great lotus flower whose petals fill the empty space of the dharmadhātu, named Assorted Stamens Fragrant Banner. Clarifying that fundamental wisdom gives rise to discriminating wisdom and practices discriminating deeds, it is called Stamens Fragrant Banner. Within the lotus flower, atop the sun-jewel king gem, there is a Great Cakravāḍa Mountain. When the sūtra says "atop the sun-jewel king lotus flower", it simply means that within the flower there is a gem named sun-jewel king, not that there is another flower. That forest trees of various jewels and wondrous flowers of fragrant water blossom forth—the sūtra has its own text detailing these matters. The ground within the flower is formed of diamond, and the ground is adorned with various jewels interspersed. The sūtra states this fully. Upon its ground are countless fragrant water oceans, with various jewels as their bottoms, as the sūtra fully describes. Each fragrant water ocean has fragrant water rivers as numerous as fine dust motes in four continents circumambulating it clockwise, circling in succession from south to east—taking the sequence of Liujia and so forth as clockwise; the adornments of these rivers are fully stated in the sūtra. Within each ocean among the ineffably many fragrant water oceans, a great world-seed abides. As for "world-seed," the dwelling of those of the same class is named a seed. "Seed" means kind. As ancient masters explained: counting three-thousand great-thousand worlds up to the sands of the Ganges makes one world ocean; counting world oceans up to the sands of the Ganges makes one world-nature; counting world-natures up to the sands of the Ganges makes one world-seed. Here, there are ineffably many world-seeds as numerous as the fine dust motes of Buddha lands. Within each fragrant water ocean there is one world-seed, as the sūtra briefly mentions world-seeds. The fragrant water ocean in the very center is named Boundless Wondrous Flower Light; it is named after the wondrous function of the Middle Way's wisdom and compassion. This is the central fragrant water ocean within the great lotus flower Assorted Stamens Fragrant Banner above the wind spheres. Within this ocean emerges a great lotus flower named Adornment of All Fragrant Maṇi Kings, in which a world-seed abides, named Universally Illuminating the Ten Directions with Blazing Jewel Light. This world-seed has twenty tiers of worlds vertically, each separated from the next by the dust motes of a Buddha land; this Sahā world is within the thirteenth tier. In the lowest tier, there are worlds as numerous as the fine dust motes of one Buddha land encircling it; in the next tier above, worlds as numerous as the fine dust motes of two Buddha lands encircle it; in the next tier above, worlds as numerous as the fine dust motes of three Buddha lands encircle it, increasing by one with each tier, up to the highest, twentieth tier, where worlds as numerous as the fine dust motes of twenty Buddha lands encircle it; thus they revolve. In all, including the center, there are eleven world-seeds, each having twenty tiers, with the vertical distances between them being similar. Outside these eleven world-seeds, surrounding them out to the Cakravāḍa Mountains, there are further one hundred world-seeds, ten in each direction, arranged in straight lines extending outwards, abiding in rows according to their directions. The ten world-seeds closest to and surrounding the Cakravāḍa Mountains each have four tiers vertically; though the number of tiers is few, the vertical distances between them are extremely great. Every thirteenth tier is level with this Sahā world. The highest tier is said by some to be separated by the dust of seven Buddha lands, while down to the second tier from below, it is mostly said to be separated by the dust motes of ten Buddha lands; calculated this way, the four tiers of worlds are equal in height and depth to the eleven central world-seeds of twenty tiers. These ten world-seeds near the Cakravāḍa Mountains thus have four tiers; the remaining ninety world-seeds do not have their tiers mentioned. Briefly indicating the world-seeds: in the center are eleven world-seeds, and surrounding them are one hundred world-seeds, making a total of one hundred and eleven world-seeds, distributed and abiding like Indra's net. In total sum, there are ineffably many world-seeds as numerous as the fine dust motes of Buddha lands. Above the great lotus flower Assorted Stamens Fragrant Banner, each fragrant water ocean produces a lotus flower, upon which the world-seeds respectively abide; that is, they dwell upon distinct flowers atop that great flower, which means they abide arranged upon distinct lotus flowers in a second tier. At the very bottom are wind spheres as numerous as the fine dust motes of Mount Sumeru, sustaining the various adornments above them and sustaining the layered worlds above, just as the sun, moon, and stars, sustained by wind, abide in empty space. As for the rest in detail, the sūtra has its own text. If quoting the text extensively would be cumbersome, causing fear that the essence would not be seen, I have briefly outlined the main principles and spoken of them in general terms.

13.23

Fifth, matching the establishment of the oceanic world-system of the Lotus Treasury to causes: Fruits do not arise by themselves; they are obtained from causes. The sūtra says: 'Clouds of vast vows pervade the dharmadhātu, / Transforming flocks of beings across all kalpas. / The practices of Samantabhadra's stage of wisdom are all accomplished; / All adornments emerge from this.' When the sūtra refers in general to world-systems as numerous as the dust motes of ineffable Buddha-lands, it clarifies that the realm embraced and transformed by Samantabhadra's practices pervades the dharmadhātu. That is, it is the retribution obtained through the awakened practice performed by the assembly within the seat and the assembly between the eyebrows; it is an overarching presentation of the realm where the fruit and practice are completely fulfilled. In that earlier context it spoke only of an assembly as numerous as the dust motes of Buddha-worlds, whereas here, in contrast to the dust motes of ineffable Buddha-lands, the former was a concise statement of the number, while this is an extensive number. Just as when speaking of Samantabhadra's practices one may provisionally speak only of the myriad practices, this is an abbreviated phrasing; the intention lies in practices that are inexhaustible and equal to the dharmadhātu. Thus, in these two presentations of the fruit, Samantabhadra's fully accomplished practices are exemplified by the assembly within the seat and the assembly between the eyebrows, which are precisely these world-systems as numerous as the dust motes of ineffable Buddha-lands in this oceanic world-system of the Lotus Treasury's adornments, distributed like the net of the Lord of Devas within the great lotus flower called Banner of Fragrant Stamens. As for the realm obtained as the full retribution and fruit embracing sentient beings through those fruit-practices, now in the sūtra it does not cite the great number, but only cites the eleven central world-systems, twenty tiers high from bottom to top, each tier separated from the next by the dust motes of one Buddha-land. In the lowest tier of worlds, each is surrounded by worlds as numerous as the dust motes of one Buddha-land and abides within them. In the third tier directly above, it then says they are surrounded by worlds as numerous as the dust motes of three Buddha-lands; ascending sequentially, each tier increases by one, until reaching the topmost tier of worlds, where they are surrounded by worlds as numerous as the dust motes of twenty Buddha-lands. These eleven central world-systems are all like this. This clarifies the retribution obtained in the realms of progressive cultivation, embracement, and transformation across the practice-gates of the eleven grounds; the eleven central ones are precisely the retributions obtained through the eleven grounds. That the twenty tiers from bottom to top gradually increase and expand clarifies that within the practice-gate of the eleven grounds, each ground has two tiers of cause and effect, because in progressive cultivation across the grounds, each has one primary fruit and one prospective fruit. All the Buddha-names in these twenty tiers are Buddhas of cause and effect in superior progress. All the worlds are the realms transformed in accordance with those stages, thus clarifying that through progressive cultivation, embracement, and transformation across the eleven grounds, the Buddha-fruits increase and decrease accordingly. When matching each according to its stage, this can be seen. Besides these eleven worlds, the separate presentation of one hundred world-systems surrounding them clarifies that the practices of the ten pāramitās embracing and transforming [sentient beings] across these eleven grounds pervade the interior of the dharmadhātu of the Cakravāḍa mountains. Provisionally following the sequential directions, each has ten, totalling one hundred, which clarifies the fulfillment of the realm pervading dust motes of ineffable Buddha-lands. Near the encircling Diamond Cakravāḍa mountains, there are ten world-systems, four tiers high from bottom to top, which clarifies that the four means of embracing pervade the eleven grounds. That the remaining ninety world-systems are not spoken of as having a number of tiers clarifies only that they are the realms of embracement and transformation possessed by the hundred within the ten of the ten pāramitās. This completes one matching of cause and effect. Taking the other ten four-tiered worlds and matching them to the four means of embracing forms yet another matching. Taking together the eleven central world-systems and the one hundred world-systems extending all the way around to the Diamond Cakravāḍa mountains, there are altogether one hundred and ten world-systems, matching the ten abodes, ten practices, ten dedications of merit, ten grounds, and eleventh ground. In the dharmas of the five stages, each has a Buddha of cause and effect, totalling one hundred. Originally within the five stages there are natively ten tiers of cause and effect as their basis; within the five stages each has two tiers of cause and effect, which is ten, and taking this as the basis, the Buddhas of cause and effect of the five stages carry out progressive cultivation within the five stages. This is just like the Buddhas of cause and effect of the five stages in this first assembly, totalling one hundred and ten. There is further one world-system that clarifies the Buddha-stage, functioning as the One that pervades all things. If this one stage were lacking, the various stages would not be established. Moreover, this clarifies that all dharmas arisen from conditions must possess the One. Dharmas arisen from conditions are only then established, just as one, three, five, seven, and nine serve as conditions for ten; simply by setting down two, four, six, and eight, the full count of ten is complete. This is a complete number that cannot be increased or decreased; in this, the Buddha-Dharma and worldly dharmas are alike. Just as with the first day, third day, fifth day, and seventh day, they all take one, three, five, seven, and nine as their dharma, accomplishing the inexhaustible nature of conditioned arising and the mutual interpenetration of the one and the many. To clarify that this One does not exist at the same time, without before, after, or middle: because the One is not by itself the One, it serves as the One for the myriad dharmas; because the myriad dharmas are not by themselves many, they serve as the many for the One. To accomplish the dharma of pratītyasamutpāda, it must be that this one and many are unhindered and non-active, naturally bringing each other to completion. Just as in mundane conventions one is yang and two is yin, yang moves and yin follows; they cannot act independently. If yin were to act independently, heaven and earth would clash, clouds would not arise, and rain would not fall. Only when ruler and companion, yin and yang, movement and stillness accord with each other, mutually serving as ruler and companion, is conditioned arising accomplished. When two are rigid, they break; when two are yielding, they part, failing to bring things to completion. When the Tathāgata appears in the world, his intention lies in benefiting sentient beings; since the true does not follow the mundane, practices would have nothing to establish and virtue would have nothing to deliver—that is, the Buddha would remain solely the Buddha, and sentient beings would remain solely sentient beings. If he sets forth dharmic rules to benefit sentient beings, the Buddha is the yang virtue and the established teaching is the yin; therefore, this sūtra is called the perfect teaching. The Buddha dwells in the One of the Kan trigram, and setting forth the teaching is the Ten, for Kan is the hexagram of the Master. Because Bodhisattva Samantabhadra, in order to clarify that when establishing the teaching to benefit sentient beings the cause, effect, and pratītyasamutpāda of the Dharma must be unhindered and not stagnant in conditioned arising, he therefore cites one hundred and eleven world-systems. Matching them with the cause and effect of the five stages, there are one hundred and ten gates as the retribution obtained from embracing sentient beings. There is one world-system to clarify that the Buddha-stage serves as the One for the five stages and all practices. This is just like the assembly between the eyebrows: Bodhisattva Jayasvara sat alone upon the lotus dais, while the assembly of bodhisattvas sat upon the filaments of its flower, clarifying that ruler and companion, the myriad practices, and the one and many are mutually identical. One can see this by observing with concentration and wisdom. Below the ten, placing the one forms the character shi (士), clarifying the dharma of the benevolent master. The Dharma fittingly unites eleven, so eleven worlds are used to establish the Dharma-gates of the eleven grounds. The four-tiered worlds clarify the skillful means of the four means of embracing in the ten pāramitās. The general idea is that citing the previous assembly within the seat and the assembly between the eyebrows clarifies the practices they performed. This Lotus Treasury world clarifies the dependent fruition obtained as retribution within those practices. The heterogeneous worlds within it clarify that the sentient beings embraced dwell together in one place yet their realms differ individually, which, in terms of the dharmadhātu, shows that principle and wisdom, the true and the conventional, are not distinct.

13.24

Sixth, explaining the unobstructed purity and mixture of the oceanic world-system of the Lotus Treasury: Because what the Buddha practices pervades the dharmadhātu and the realm of sentient beings, and since it is obtained through pervasive practice, the circumstantial fruition is likewise pervasive; it is only that those whose karma does not correspond live together with him without seeing it. It is just like spirits, deities, and the various ghost destinies dwelling together in the same place as humans, yet humans cannot see them. As the sūtra says: 'For example, with a human body, two devas constantly follow it; the devas constantly see the human, but the human does not see the devas.' In this sūtra, because the Buddha's practice is complete and pervasive, circumstantial and primary fruitions are likewise pervasive. It is not like the Three Vehicles, which project the Pure Land to other directions, thereby producing the marks of coming, going, self, and other. For those of small minds and inferior faculties, such a teaching net was provisionally established for a time. Ultimately, those who seek the great bodhicitta must return to this non-dual gate and give rise to practices and vows that pervade the dharmadhātu.

13.25

Seventh, clarifying that the oceanic world-system of the Lotus Treasury completely encompasses the karmic realms of the three times: This oceanic world-system of the Lotus Treasury clarifies that this teaching-dharma is the three times in a single thought. A single thought means no-thought. When there is no-thought, there are no dharmas such as the three times, past, or present; this clarifies that the dharmakāya is free from thought, while the dharmas of all sentient beings' deluded thoughts of the three times across many kalpas are not apart from within no-thought. Because of this meaning, all the adorned realms of this Lotus Treasury world can mutually manifest the deeds of the Buddhas, and the causes and effects of the actions and karma performed by sentient beings across the three times are all manifested within it—either past karma is manifested within the future, or future karma is manifested within the past, or past and future karma are manifested within the present, or present karma is manifested within the past and future—just as when hundreds of thousands of bright mirrors are hung together, their reflections on all four sides, front and back, mutually interpenetrate. Because the essential nature of the dharmadhātu is timeless, the karma deludedly bound to the three times is suddenly manifested within the timeless Dharma. Therefore, the sūtra says: 'Wisdom enters the three times without coming or going.' The sūtra says: 'Disciples of the Buddha, you should observe / The majestic spiritual power of the land-systems: / The future lands / Are all made visible like dreams. / The oceans of past lands / In the worlds of the ten directions / All manifest their images within a single land / Just like apparitions. / All the Buddhas of the three times / As well as their lands, / Within a single land-system, / Are all completely seen.' The author of the treatise speaks in verse:

13.26

The three times have no time;
Delusion binds the dharmas of the three times.
Because the real is free from deluded thought,
A single thought manifests the three times.
When the three times have no time,
There is also not a single thought;
Dharmas attached to the three times
All manifest within the timeless.
Completely realizing the timeless Dharma,
In a single thought one achieves perfect awakening.

13.27

Eighth, explaining why, if Buddha-lands are fundamentally empty, the oceanic world-system of the Lotus Treasury arises through conditions: For what reason? In terms of meaning, there are four conditions. First, to clarify that although those of the Two Vehicles attain liberation from the coarse karma of the three realms, they lack merit and wisdom, do not benefit sentient beings, and stagnate in nirvāṇa. Second, because bodhisattvas of the Three Vehicles have the notion of desiring rebirth in a pure land constantly lingering, which obstructs the true principle of the Dharma-nature; purity and defilement weigh on their minds, their knowledge and views are not universal, and with their minds dwelling on a pure land, they cannot attain freedom. It is not like this Dharma, which is unhindered in hiding and appearing: to reveal superior merit for the benefit of sentient beings, it possesses ten thousand distinct marks with radiant light shining brightly. If sentient beings are led to have no grasping in their minds, then like an illusory cloud dispersing, not a single thing remains to be obtained to harbor their attachment. Third, for the sake of sentient beings who fear total emptiness: because of the principle of the emptiness and signlessness of dharmas, they suppose that it is a nihilistic emptiness lacking merit and wisdom; not delighting in contemplating emptiness and delighting in grasping signs that bind them, they harbor karma in accordance with conditions and cannot attain liberation. For their sake, the circumstantial and primary fruitions of merit are manifested, causing them to contemplate empty dharmas, empty out ignorance, and accomplish karmic deeds of merit. Fourth, collectively for all of the Three Vehicles and all ordinary beings, to manifest the measure and model of the realm of merit and wisdom of vast vows and practices, causing them to emulate and learn from it without biased grasping. The sūtra says: 'All Buddha-lands are like empty space, / Incomparable, unproduced, and without signs; / To benefit sentient beings they are universally adorned and purified, / And through the power of original vows [the Buddhas] abide within them.'

13.28

Ninth, explaining why the ocean of worlds of the Flower Store attains ease in concealment and manifestation: because it is manifested in accordance with wisdom from the principle that all phenomena are empty, it attains ease in concealment and manifestation. Dragons and ghosts in the world possess the three poisons, yet they are still capable of concealing and manifesting [themselves]. How much more so could it be that the emptiness of phenomena, which empties all three poisons, and purely immaculate wisdom, are unable to conceal and manifest at ease? It is just as when Sudhana entered Maitreya's high tower: through the power of samādhi, he fully witnessed the multitude of wondrous adornments. When he arose from samādhi, they suddenly vanished, with not a single characteristic remaining. Sudhana said, "Where have these adornments gone?" Maitreya replied, "They have gone back to the place from which they came." He asked, "From what place did they come?" [Maitreya] replied, "They came from the place of a bodhisattva's wisdom, and they abide depending on the supernormal power of a bodhisattva's wisdom." Since there is no place to go, there is also no place to abide; they are neither composite nor eternal, and far removed from all things. Furthermore, it is like a magician performing various magical feats: they come from nowhere, and they go nowhere. Though there is neither coming nor going, through the power of magic they are distinctly visible. Those adornments are also like this: they have nowhere from which they come, and nowhere to which they go. Though there is neither coming nor going, they manifest in this way through the power of familiarized, inconceivable magical wisdom, and through the power of great past vows. The Flower Store World is also like this: through the power of the Tathāgata's great vows and wisdom, and through the power of the essential emptiness and naturelessness of the Dharma-nature, it conceals and manifests with ease. If one accords with the Dharma-nature, the myriad characteristics are utterly absent; if one accords with the power of vows and wisdom, the myriad characteristics manifest accordingly. Concealment and manifestation follow conditions without any creator whatsoever; solely through the natural order of principle and wisdom, it intrinsically possesses inconceivable efficacy and inconceivable transformations. Having no one capable of creating them, they conceal and manifest at ease. Ordinary people cling to them and make them into the obstacles of ignorance and attachment. Since they lack the ease of wisdom's functioning, [for the realized,] according with the dharmakāya, the myriad phenomena are altogether quiescent; according with the functioning of wisdom, the myriad phenomena are altogether produced; according with great compassion, one constantly dwells in birth-and-death; yet solely according with principle and wisdom, birth-and-death is ever true. Through these three matters, concealment and manifestation have myriad facets; not departing from the wisdom of the one reality, the forms of conversion undergo a hundred transformations.

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新華嚴經論 — Classical Chinese