新華嚴經論 14

English (machine translation) 14

Language: English

The six chapters of the second assembly explain the gate of the bodhisattva's faith. Within this single assembly, there are naturally an introductory section, a main teaching section, and a propagation section. From the initial 'At that time' in the twelfth fascicle onward, four and a half lines of the sūtra constitute the introductory section; from there down to the 'Chapter on the Worthy Leader' is the main teaching section; and the three and a half lines at the end of the 'Chapter on the Worthy Leader' constitute the propagation section.

14.3

Chapter 7: The Tathāgata's Names

14.4

From this chapter to the 'Chapter on the Worthy Leader' is the third major structural section: establishing faith through the fruit, the section on having faith that one's own mind is Buddha. Within this section, roughly speaking, there are six dharmas that establish one's own mind as the Buddha-fruit, in order to enable believers to enter the Buddha-fruit.

14.5

First, the 'Chapter on the Tathāgata's Names' causes those with faith to believe that the Buddha's names pervade the names of all worlds, knowing that the nature of names is divorced [from marks].

14.6

Second, the 'Chapter on the Four Noble Truths' causes those with faith to personally believe that the suffering truth of all worlds is itself the noble truth, without seeking elsewhere.

14.7

Third, the 'Chapter on Awakening Through Light' causes those with faith to personally use the radiant light of their own minds to become aware of and illuminate all uninterrupted and inexhaustible great trichiliocosms as entirely the Buddha's realm, and that they themselves are also equal to it. Following the light with their minds, they illuminate them one by one, mind and objects becoming one, and views of inner and outer vanishing. After the first great trichiliocosm, next they again take the eastern direction as the first. The light reaches ten trichiliocosms in the eastern direction, illuminating a hundred great trichiliocosms, and in this manner circling through the ten directions in ten layers, multiplying each time; the ten directions are completely illuminated, body and mind become of one nature, unobstructed and pervasively comprehensive, identical to the Buddha's realm. Intentionally contemplating in this manner one by one, they then seal it with the concentration of unconditioned expedient means, entering the initial mind of the ten abodes, being born into the house of the Tathāgata's wisdom, and becoming true sons of the Dharma King of the Tathāgata's wisdom. This is entirely like what is illuminated by the light, as fully explained in the sūtra. One must not assume that since it is the Buddha's light, one has no part in it oneself; one must personally take the light of one's own mind as being like the Buddha's light, awakening one's mind and completely illuminating the dharmadhātu.

14.8

Fourth, the 'Chapter on Clarifying Questions' causes those with faith to believe in the dharma-gates they have faith in.

14.9

Fifth, the 'Chapter on Pure Practice' causes those with faith to believe that when bodhisattvas first generate the mind, they all take the generation of great vows as primary. Furthermore, it causes those with faith to immediately turn around beginningless deluded thoughts, so as to accomplish the non-arising and non-ceasing nature of the ocean of wisdom.

14.10

Sixth is the "Chapter on the Chief of the Worthies," which causes those of faith to believe that the Buddha's supernatural powers and transformative manifestations are boundless, and that they attain great mastery as well as the blessings of faith. Believing in these six teachings is called the "chief of the worthies," and when one's contemplative practice corresponds with these six teachings, it is called "faith." All of this takes the ten-wisdom Tathāgatas, such as the Immovable Wisdom Buddha, as the fruition of one's own mind: the Immovable Wisdom Buddha is taken as the essence, and the remaining wisdoms as the function, which will only be clarified below. The ten "Chief" bodhisattvas, such as Mañjuśrī, Jñānaśrī, and Netraśrī, are the bodies of those who cultivate faith. The six chapters of the sūtra from this chapter down to the "Chapter on the Chief of the Worthies" constitute the third division, the "Gate of Fulfilling Faith through Fruition," within the general classification of this complete sūtra. To explain: the first assembly raised the Buddha-fruition to encourage cultivation, believing in what the Buddhas have attained. This second assembly fulfills faith through fruition, believing that one's own mind is the Buddha and is not different from the fruition Buddha; hence this will only be clarified when reaching the text. The former used the fulfilled Buddha-fruition to encourage cultivation; this one raises the fruition of the Buddha's names and epithets to encourage cultivation. In the worlds of the ten directions, there is not a single name that is not a Buddha's name, because the nature of names is inherently free, and they simply adapt to the diverse things heard by sentient beings. This clarifies that the Buddha's epithets are all-pervading, which means that with respect to all names there is no attachment.

14.11

In about to explain this chapter, it is briefly divided into three sections: first, explaining the chapter's purpose in appearing; second, explaining the chapter's title; third, following the text to explain its meaning.

14.12

First, as for explaining the chapter's purpose in appearing: it clarifies that the former first assembly only clarified the body of the Tathāgata's realization of equal and perfect enlightenment and his wisdom embracing sentient beings, but did not yet clarify the breadth or narrowness of the Tathāgata's names and epithets embracing sentient beings. Now, in this second assembly in the Hall of Universal Light, it only now clarifies the Buddha-fruition's names and epithets embracing sentient beings; therefore this chapter must appear. Furthermore, in order to raise the names of the Buddha-fruition to give rise to faith and understanding, this chapter must appear. The former assembly clarified that the body and wisdom are all-pervading; this assembly clarifies that the name-body and wisdom are both all-pervading. In the first assembly, although the rulers of the world asked questions, there was as yet no answer; this chapter answers the earlier questions, thereby causing the minds of later faithful ones to believe that the Buddha's name-body and wisdom pervade the dharmadhātu, sheltering faculties, benefiting beings, illuminating conventional reality, and destroying confusion. It is named the Hall of Universal Light: the hall is established in reference to virtue, and virtue is illuminated in reference to the hall; therefore this chapter must appear.

14.13

Second, as for explaining the chapter's title: among these Buddha epithets, roughly speaking there are five conditions by which Buddha epithets are formed: first, forming Buddha epithets by condition of the fundamental wisdom of the dharmadhātu's own essence; second, forming Buddha epithets in reference to the condition of the Tathāgata's own virtue in demonstrating the realization of right enlightenment; third, clarifying the formation of Buddha epithets by the condition of the Tathāgata's expedient means of benefiting sentient beings in terms of progressive cultivation through the stages; fourth, clarifying the formation of Buddha epithets by the condition of the Tathāgata adapting to the inclinations of all sentient beings' faculties; fifth, clarifying that by the condition of the equality of essence and function of the dharmadhātu, all phenomena are collectively called Buddha epithets.

14.14

First, as for forming Buddha epithets by condition of the fundamental wisdom of the dharmadhātu's own essence: this refers to the ten wisdom-Buddha epithets as given below, such as the Immovable Wisdom Buddha, the Unhindered Wisdom Buddha, and the Darkness-Dispelling Wisdom Buddha. Applying ten kinds of names upon this fundamental wisdom of the dharmadhātu forms ten kinds of powers of faith; the broader meaning will only be clarified upon reaching those stages. The general meaning is to cause sentient beings to understand that their own fundamental ignorance is originally nothing but the Tathāgata's fundamental great wisdom, causing all sentient beings to suddenly recognize the origin and suddenly become Buddhas.

14.15

Second, as for forming Buddha epithets in reference to the condition of the Tathāgata's own virtue in demonstrating the realization of right enlightenment: this refers to the ten epithets shared by the Buddhas of the ten directions when demonstrating the realization of right enlightenment, namely Tathāgata, Arhat, and Samyaksaṃbuddha. Furthermore, Vairocana is a collective name, referring to the radiance of great wisdom illuminating various phenomena and various sentient beings. Therefore, *vai* means "various" and *rocana* means "universal illumination."

14.16

Third, as for clarifying the formation of Buddha epithets by the condition of the Tathāgata's expedient means of benefiting sentient beings in terms of progressive cultivation through the stages: this refers to citing below ten fundamental Immovable Wisdom Buddhas to complete the ten faiths. Ten Moon Buddhas—the following names all sharing the designation "Moon"—are cited to complete the ten abodes, clarifying that one initially accords with the original wisdom of the dharmakāya and the mind attains coolness. To clarify that the bodhisattvas of this stage accord with principle and delusions perish, attaining the coolness of the wisdom of the nature of phenomena, Buddha epithets are formed in reference to the teachings from which they personally derive benefit. In the stage of the ten practices, ten Eye Buddhas—the following names all sharing the designation "Eye"—are cited; to clarify that the ten practices benefit sentient beings and embrace advantages by means of the wisdom-eye, the Buddha epithet is "Eye," as they skillfully know roots and dispositions; all are names established as Buddhas in reference to derived benefits. In the ten dedications of merit, ten Wondrous Buddhas—the preceding names all sharing the designation "Wondrous"—are cited; to clarify that in the stage of the ten dedications of merit the bodhisattvas' progressive cultivation gradually matures and wondrous wisdom manifests, the Buddha epithet is "Wondrous." From the ten grounds sharing "Wondrous" on up, this clarifies that from within the ten faiths, one's own faith that the discriminating wisdom of one's own mind is originally one with the fundamental Immovable Wisdom Buddha of all Buddhas completes the mind of faith. Seeing phenomena outside the mind does not complete the mind of faith. Below this faith, according with principle and meeting the source through the power of samādhi is called the ten abodes, and the Buddha epithet is "Moon"; all are Buddha epithets formed in reference to the teachings attained by practitioners. Establishing the fifty Buddha names across the five stages entails fifty causes and fifty fruitions; because each respective stage is replete with cause and fruition, this forms one hundred layers of cause and fruition. Because within the fundamental five stages there are originally five causes and five fruitions, they form one hundred and ten layers of teachings of cause and fruition, not different from the essence of the dharmadhātu and not different from the teachings believed in within the ten faiths. The fundamental Immovable Wisdom Buddha serves as the progressive cultivation through the various stages; it is provisionally as stated, and the broader meaning will be extensively clarified below in the stages proper. This is called forming Buddha epithets according to progressive cultivation through the stages.

14.17

Fourth, as for clarifying the formation of Buddha epithets by the condition of the Tathāgata adapting to the inclinations of all sentient beings' faculties: this refers to manifesting physical bodies and the like in response to the realm of sentient beings as Buddhas, devas, spirits, lords, benevolent ones, and sages. Pervading the realm of sentient beings and causing all sentient beings not to commit evil deeds—none of this can be measured by ordinary human sentiments; all of it constitutes the universal pervasion of the Buddha's names and epithets.

14.18

Fifth, as for clarifying that by the condition of the equality of essence and function of the dharmadhātu, all phenomena are collectively called Buddha epithets: this is because all phenomena as well as names and words are inherently detached from self-nature. That all phenomena are inherently detached from self-nature is the nature of the dharmadhātu, and the nature of the dharmadhātu is the Buddha's epithets; hence all phenomena and names and words are all Buddha epithets, because the Tathāgata matches this truth that all phenomena are detached from self-nature to become a Buddha. If one wished to cite sūtra passages broadly to corroborate the principle, because the text of this teaching is vast and its words complicated and dense, it would be difficult for the original practitioner to understand; but by simply relying on the mutual correspondence between the earlier and later parts of this sūtra, it is easy for the practitioner to understand. For instance, the Three Vehicles also speak of fundamental wisdom and subsequently attained wisdom; now, wishing to cause people of the Three Vehicles to turn their minds around, it points to this Immovable Wisdom Buddha of the Golden World, causing them to directly recognize that this is their own mind's capacity for discriminating wisdom, which originally is motionless; Mañjuśrī is just their own mind's wondrous insight that skillfully distinguishes the signless; bodhisattvas such as Jñānaśrī and Netraśrī are just the principle and wisdom seen in their own minds in accordance with faith and understanding. Those among the people of the Three Vehicles who have not yet turned their minds around will definitely not believe this. Why? Because they establish that one will attain buddhahood only after three asaṃkhyeya kalpas. Because they directly consider their own bodies and minds to be ordinary mortals through and through, they only believe that the Buddha possesses immovable wisdom and so on, but do not believe in themselves that their own mind is the fundamental Immovable Wisdom Buddha, not different from the Buddha. For this reason, they cannot complete the faith that takes fundamental wisdom as faith within the Dharmadhātu Vehicle of this teaching. The faith of this sūtra should be like this: directly believing that the discriminating nature of one's own mind is the fundamental Immovable Wisdom Buddha within the nature of the dharmadhātu, the Golden World is the undefiled principle of one's own mind, Mañjuśrī is the wondrous insight of one's own mind that skillfully distinguishes, and bodhisattvas such as Jñānaśrī and Netraśrī are the manifestation of principle and wisdom in accordance with the mind of faith; only when believing that within the cause one tallies with all Buddhas' fruition-dharmas without the slightest discrepancy is faith completed. From this faith onward, progressively cultivating with samādhi and wisdom, passing through the ten abodes, ten practices, ten dedications of merit, ten grounds, and the eleventh ground, days, months, years, and kalpas do not shift in duration, the dharmadhātu remains as originally it was, and the Immovable Wisdom Buddha remains as of old, thereby completing the ocean of the wisdom of all modes. When teaching and transforming sentient beings, causes and fruitions do not shift, and time and kalpas do not change; only then is faith completed. If one establishes that asaṃkhyeyas are fixed and real, that one's body is an ordinary mortal, that ordinary and sage are two paths across changing time and kalpas, and that there is a Buddha outside the mind, faith is not completed. As stated above, these are the five kinds of differences in Buddha names and epithets.

14.19

Question: What is the difference between a name (*míng*) and an epithet (*hào*)?

14.20

Answer: There are two aspects: sameness and difference. What are the two? In reference to what is born of father and mother, when a child is young and without virtue, one provisionally establishes a word and calls it a name (*míng*); when one has virtue, a name is established in reference to that virtue. When that name is venerable, it is called an epithet (*hào*). A name is something those below may not utter or address, whereas an epithet is something those below may utter and address. Therefore, although there is a distinction between having virtue and lacking virtue, both are collectively subsumed under "name," because they are embraced by names and words. If speaking in reference to the Buddha epithets in this sūtra, they are all names established in reference to the Dharma and in reference to virtue, unlike worldly conventions.

14.21

Third, regarding the explanation of the meaning according to the text, the meaning in this section is divided into two parts: first, a general outline of the import of the thirty-two chapters of the sūtra—[noting that] the single chapter on the eleventh ground spoken in the Third Dhyāna [Heaven] has not yet arrived; second, an outline of the import of the present chapter. From this Chapter on the Names of the Tathāgata in the second assembly, where the worldly lords raise twenty-eight questions, down to the later Chapter on the Appearance of the Tathāgata, is what was questioned by the worldly lords: an entire cycle of cause and effect. The answering text comprises thirty-two chapters in total, which answer the twenty-eight questions. Therefore, starting from the palace of the reward abode of the Buddhahood fruit of the dharmadhātu of universal radiant wisdom, it adduces the names and titles of the Buddhahood fruit, also adduces the Dharma gates of the four noble truths practiced by the Buddhahood fruit to teach and transform sentient beings, and also adduces the Buddha name of the fundamental wisdom essence of the dharmadhātu, the Buddha of Immovable Wisdom, so as to accomplish the practice of faith, continuing right up to that Chapter on the Appearance of the Tathāgata. The thirty-two chapters of the sūtra are the single completion of the practice of faith and progress, the culmination of cause and effect. This clarifies that from the Buddhahood fruit in the palace of universal radiant wisdom up to the Chapter on the Appearance of the Tathāgata, the cause and effect of this practice of faith and progress are non-dual. Furthermore, it clarifies that upon the virtuous fruit of this initial realization of correct awakening, faith is aroused and practice undertaken, and in the subsequent Chapter on the Appearance of the Tathāgata it clarifies that within the dharmadhātu no time can cause separation; this is to clarify that within the essence of the dharmadhātu, ordinary beings falsely perceive immeasurable kalpas. If one arouses faith and advances in practice, one relies on reality to arouse practice as one's progress in cultivation, traversing the practice gates of the five stages, because no time can be shifted. Before arousing faith and advancing in practice, one constantly thinks that previous Buddhas have already attained Buddhahood beforehand through immeasurable kalpas; but when one uses the power of correct faith, one immediately sees that those who attained Buddhahood through immeasurable kalpas in the ten directions and oneself who attain Buddhahood with those prior attained Buddhas do so at one time, without precedence or subsequence. By this meaning, when the Tathāgata initially realized correct awakening, it is just like when an ordinary person now initially arouses the bodhicitta: when they arouse practice, advance in cultivation, and their own practice is perfected, they are ultimately never apart from when the Tathāgata initially realized correct awakening and first appeared. Because there is no sentimental calculation, relying on the primordial dharmadhātu, originally there is no time. Therefore the sūtra states: "Arousing the aspiration and ultimate [realization] are not two or distinct," because the nature of the dharmadhātu has no distinction of the three times. Because the time of the three times has no distinction, because there is no distinction of time, and because wisdom has no distinction, there is no distinction. Because it is not different from the essence of the Buddha of Immovable Wisdom, the function of wondrous wisdom has no distinction. Not being different from Mañjuśrī's wondrous wisdom of good discernment, practice has no distinction. Because from the initial aspiration one does not differ from the practice of the ten pāramitās in practicing the conduct of Samantabhadra, great compassion has no distinction. Because of constantly teaching and transforming, the great vow has no distinction. Because of not forsaking sentient beings, the four means of embracing have no distinction, the four immeasurable minds have no distinction, and the thirty-seven factors of enlightenment have no distinction. By these ten kinds of non-distinction, it is therefore said: "Arousing the aspiration and ultimate [realization] are not two or distinct; of these two minds, the first mind is difficult." This is to clarify that entering these ten kinds of faithful understanding is difficult. If one believes that there is another Buddha outside one's own mind who attained the Way while I am an ordinary being, this is the sentimental calculation of worldly people; this does not even speak of faith, progress, and practice, but is straightforwardly drifting in the long flow of birth and death, constantly following the net of views—how great a suffering! For this reason, the present second assembly and the first assembly clarify that the Tathāgata, having initially realized correct awakening, appears. The latter thirty-two chapters once again deal with the Tathāgata's appearance, clarifying that those who practice faith and progress from beginning to end appear at one time with the Buddhas of the three times, clarifying that the dharmadhātu is altogether at one time. Just like holding up a precious mirror that universally faces myriad forms, suddenly illuminating and manifesting without prior or subsequent time, it clarifies that within the realm of the fundamental Buddha wisdom of the dharmadhātu all dharmas are suddenly manifested, and one must not use sentimental calculation to make an understanding of prior and subsequent. This is entirely in accord with the realm inside Maitreya's tower. In the first assembly, the Buddha who has initially realized correct awakening is the adducing of the fruit to encourage practice. The Buddha in the Chapter on the Buddha's Appearance clarifies the Buddha of the completion of the causal and fruitional practices of the bodhisattvas who advance in cultivating the five stages, standing in counterpart to the Buddha of Immovable Wisdom in the stage of faith.

14.22

Question: Why are all the other chapters spoken by the various bodhisattvas, while only the Chapter on Asamkhyeyas and the Chapter on the Secondary Marks are spoken by the Buddha himself?

14.23

Answer: Just like the bodhisattvas' preliminary practices, and like the afflictions and ignorance of the five stages, the inconceivable assembly of bodhisattvas within the Tathāgata stage are provisionally assigned to form the five stages, and the bodhisattvas in their respective stages themselves display the sequential Dharma gates, which are precisely the bodhisattvas of the ten wisdoms, ten forests, ten banners, ten treasuries, and so forth. Ignorance deluded about the Dharma within the Buddha stage is spoken by the Tathāgata himself; such chapters as the Chapter on Asamkhyeyas and the Chapter on the Secondary Marks treat the ignorance within the Buddha stage, and only upon reaching within the Buddha stage are these two delusions resolved. Therefore, the ground of the abiding of ignorance ends only at the Buddha stage, as spoken in the Śrīmālā Sūtra. One portion of the doctrinal net is similar between the two and three vehicles, except that it does not allow the two vehicles and Pure Land bodhisattvas to sever fundamental ignorance, because they do not comprehend that ignorance is fundamental wisdom. Because this One Vehicle teaching takes the Buddha of Immovable Wisdom as the mind of faith, all its practices, realizations, and illuminations of all dharmas are not the same as [other teachings in] this sūtra. This teaching clarifies that in the immediate thought the initial mind and the ultimate mind are completely exhausted, because within the dharmadhātu there are no three times. The three vehicles definitively require the completion of asaṃkhyeya [kalpas], and moreover the path of progressive cultivation for the three sages and ten nobles is different—with preliminary practices on the grounds, the four provisions before the grounds, and so on—and the Buddhahood fruit definitively requires the completion of asaṃkhyeya [kalpas], as clarified previously. In this sūtra, the ten abodes are simultaneously the path of seeing, preliminary practices, and provisions. Why is this so? Because the great wisdom function of the dharmadhātu provides provisions for their practice, making practice undefiled, and practice provides provisions for the wisdom essence of the dharmadhātu, making one habituated and mature, so as to clarify that from being an ordinary being one newly sees the Tathāgata's nature of principle and wisdom. Furthermore, in the practice within these five stages, each stage possesses its own Buddhahood fruit, and different names are established according to where one is habituated in that stage. In the teaching of the three vehicles, proceeding from a prior stage toward a later stage, there is only a bodhisattva fruit, not a Buddhahood fruit; this will be extensively clarified when arriving at those stages later. As for this Dharma gate of the dharmadhātu, speaking of it over immeasurable kalpas does not lengthen it; speaking of it in a single kṣaṇa does not shorten it. Only those who are deluded falsely make understandings of long and short, lengthening and shortening, which then does not tally with the mind that corresponds to reality. From this Chapter on the Names of the Tathāgata onward, right up to the Chapter on the Appearance of the Tathāgata, there are thirty-two chapters in total, which are the cause and effect of progressive cultivation through the ten abodes, ten practices, ten dedications of merit, ten grounds, and eleventh ground. Because the initial is the later, and the later is the initial, they are stages of non-duality; like the great king's highway, its principle is constantly thus, not an essence newly made. As Mañjuśrī's verse states: / "In a single thought, universally observing immeasurable kalpas, / With no going, no coming, and no abiding; / Thus fully knowing the matters of the three times, / Transcending all expedient means, one accomplishes the ten powers."

14.24

Second, regarding the outline of the present chapter: within the present chapter, it is broadly divided into four: first, from "At that time, the World-Honoured One" onward, there are eight and a half lines of the sūtra text, clarifying the section on praising virtues and assembling the multitude; second, from "Then the bodhisattvas had this thought" onward, there are fourteen lines of the sūtra text, which is the section on the great assembly requesting the Dharma; third, from "At that time, the World-Honoured One, knowing the thoughts in the minds of the bodhisattvas" onward, there are forty-one lines of the sūtra text, clarifying the section on the Tathāgata's spiritual penetrations manifesting the Dharma; fourth, from "At that time, Mañjuśrī" down to the end of the chapter, is the section on adducing the Dharma and expounding it.

14.25

First, the initial section praising virtues has two parts: 1. Praising the Tathāgata's virtues; 2. Praising the virtues of the great assembly of bodhisattvas. Within the first, the Tathāgata's virtues, the two lines of sūtra text from "At that time" onward are the introductory section. They recount the previous location where bodhi was first attained together with the Universal Light Hall, intending to clarify that the two locations are not different. This is because, without moving from the original bodhimaṇḍa, his body sits everywhere throughout all places; because the essence of the bodhimaṇḍa is the essence of the dharmadhātu; because the Universal Light Hall is the capital city where the dharmadhātu saṃbhoga resides; and because the two essences of dharma[kāya] and saṃbhoga[kāya], nature and characteristics, are of one true reality, with origin and branch, cause and effect, fundamentally having no difference. It is for this reason that it is recounted again. Earlier commentators explained that it had to be recounted again because the locations were close to each other. The intention of the sūtra is not this. They also said that, seeing the Buddha dwelling in the open air, a nāga created the Universal Light Hall. This intention is likewise not correct; even if such an event occurred, it is an exposition of the Three Vehicles. They also said that the bodhimaṇḍa is beside the Nairañjanā River, three li away from the Universal Light Hall, to the southeast of the bodhimaṇḍa, explaining that the bodhimaṇḍa is an araṇya, the place of attaining the Way, while the Universal Light Hall is the residence of the saṃbhoga dwelling. Throughout this entire single sūtra, including the "Chapter on the Dharmadhātu," the phrase "At that time, the World-Honoured One was in..." occurs repeatedly five times. The intention is to clarify that the dwelling place is the dharmadhātu, and the Tathāgata's body as well as the palace adornments are all non-dual from the dharmadhātu's nature and characteristics and the fundamental wisdom. The intention of the five recountings has already been described in the previous assembly. From "wondrous awakening was already fulfilled" down to "universally seeing the three periods of time," the two and a half lines of sūtra text within this directly praise the Buddha's virtues: "wondrous awakening was already fulfilled" clarifies that the ten wisdoms are all-pervading and sovereign. "The two activities were eternally severed" because the two activities of the conditioned and the unconditioned are exhausted, and having realized signless dharmas, grasping and rejection are exhausted. "Dwelling in the Buddha's dwelling" means that the Buddhas of the three periods of time—past, future, [and present]—mutually dwell in the great wisdom and great compassion of the dharmadhātu. Furthermore, the Tathāgata and the Buddhas of the ten directions and the three periods of time dwell in five kinds of all-pervasiveness: 1. The all-pervasiveness of manifesting the attainment of true awakening, as in the bodhimaṇḍa of the first assembly; 2. The all-pervasiveness of circumstantial and primary fruitions, adornments, and names, which is the Universal Light Hall of the second assembly; 3. The all-pervasiveness of the essence of samādhi, which is the "Chapter on the Ten Samādhis"; 4. The all-pervasiveness of Samantabhadra's conduct and teachings, which is the "Chapter on Transcending the World"; 5. The all-pervasiveness of the dharmadhātu's complete, unhindered, and inconceivable functioning of wisdom, which is the "Chapter on the Dharmadhātu." Because of these five kinds of all-pervasiveness of all Buddhas, it is called "dwelling in what the Buddha dwells in." For this reason, throughout this single sūtra, "At that time, the World-Honoured One was in the country of Magadha" is established five times, with only the "Chapter on the Dharmadhātu" having a slight difference, clarifying layer upon layer of all-pervasiveness, not departing from one single place, one essence of bodhi, one dharmadhātu, one fundamental wisdom, and one single time without before or after. Fearing that the intended meaning might be lost, the sūtra text recounts it five times so that later students will not be confused about this matter. Clarifying these five all-pervasivenesses completely reveals that in the one single limit without before or after, within the span of a single kṣaṇa without a second thought, the wheel of the Dharma turned during the forty years was spoken—yet before descending from Tuṣita heaven and before emerging from the mother's womb, he had already entered nirvāṇa. "Attained the Buddha's equality" means that principle and phenomena are non-dual, thus reaching the unobstructed state. "The unalterable Dharma" clarifies that the Buddha constantly abides in birth and death, yet is not displaced by karma, and can also turn the unalterable Dharma. "Unobstructed in action" clarifies that the Buddha can practice common enterprise in the midst of birth and death, as the absolute and conventional do not obstruct each other. "Established the inconceivable" praises the Buddha's completion of the Way and termination of practices, having no effort whatsoever and spontaneously benefiting beings, because with wisdom's sovereignty, he cannot be measured by thought, contemplation, conception, or discussion. "Universally seeing the three periods of time" means that because the eye is completely clear, it is not seeing the affairs of sentient beings within the three periods of time from within the three periods of time. From "together with bodhisattvas as numerous as the dust motes in ten Buddha-lands" down to "past, present, and future," the approximately four lines of sūtra text praise the virtues of the bodhisattvas. "Together with bodhisattvas as numerous as the dust motes in ten Buddha-lands" clarifies that the retinue is complete and pervades the ocean of the dharmadhātu. "Together" means arriving simultaneously, without going or coming. "There were none who were not bound to one last birth" means they were all bodhisattvas of the ten grounds; thus, traversing the ten grounds, in the stage of equal awakening, when the stage of Samantabhadra matures, the Way is fulfilled, and exertion ends, they only then ascend to the Buddha fruit, and thus it is called "one birth," as taught in the *Yingluo benye jing*. Moreover, starting from the abode of first generating the thought [of bodhi], they are also called bodhisattvas of "one birth," because having first seen the fundamental wisdom of nature, they do not see an anterior or posterior limit to birth; hence it is called "one birth." The *Yingluo jing* says: "The bodhisattvas of the three stages of worthiness spontaneously reach Buddhahood within the stream of the Dharma." "All came and assembled from other regions": saying that they came and assembled together from other regions distinguishes them as not being the old assembly; they all arrive without coming, and pervade without going. Furthermore, it clarifies that the previous assembly put forward the fruit to encourage cultivation and faith in the other's Buddha fruit; now, this second assembly clarifies that using the practice and understanding of that other Buddha fruit accomplishes the path of faith and realization in one's own mind, which is called "coming and assembling together from other regions." As for those who, coming from the previous faith in the Buddha fruit, are all bound to one last birth, it clarifies that generating faith and understanding in the first assembly, they then reach this assembly where faith is perfected, enter the stages, and immediately become Buddhas, like the dragon girl and Sudhana. For this reason, those who come from other regions are all an assembly of one birth. These are words expressing entry into the Dharma as "coming from other regions." Delusion is called "other regions"; awakening is called "coming." From "universally and skillfully contemplating the realm of sentient beings, the dharmadhātu, the realm of worlds, and the realm of nirvāṇa" onward, these three lines of sūtra text praise the assembled crowd as skillfully contemplating these three kinds of worlds as having a non-dual nature, and also knowing the afflictions and karma according with sentient beings, as well as the afflictions, practices, and karma according with the stages of bodhisattvas. The rest is as the sūtra explains.

14.26

Second, the section of the great assembly requesting the Dharma: from "At that time, the bodhisattvas had this thought" onward, there are fourteen and a half lines of sūtra text, containing thirty-two questions, which are divided into two parts in meaning: 1. The first four questions ask about four kinds of Buddha-lands; 2. From "accomplishing the great bodhicitta, drawing upon the Buddhas of the ten directions to encourage preaching" onward, there are twenty-eight questions asking about the bodhisattvas' abodes, grounds, Buddha-eyes, Buddha-ears, and so forth. These thirty-two questions are answered straight through to the "Chapter on the Manifestation of the Tathāgata," as fully detailed in the sūtra.

14.27

Question: What the world rulers asked in the first assembly is very similar in meaning to this, differing only in breadth and brevity. Why does this second assembly ask the above questions all over again?

14.28

Answer: The previous assembly was the inquiry of the world rulers, putting forward the Buddha fruit to encourage cultivation and faith in what the Buddha attained; this assembly is having faith in oneself, one's own body, and one's own mind as Buddha, and entering the stages of cultivation, so the questions must be asked again. In the previous stage, Samantabhadra entered samādhi to put forward the fruit; this assembly clarifies Mañjuśrī initiating the beginning of entering faith. This clarifies that an ordinary person first believes; to manifest the coarseness of the mind of faith, he does not enter samādhi to speak. From the ten abodes onward, it begins to clarify that the bodhisattvas of each stage enter samādhi before speaking. For this reason, although the previous questions were slightly identical in principle, the responses to conditions differed; hence it differs from the previous assembly's faith in the attainment of the other Buddha. This assembly is entering faith and cultivation by oneself. Earlier masters said: the previous assembly was an invitation, and this assembly is an inquiry. That meaning is not correct. Both before and after are invitations, since the very invitation is an inquiry. It is merely that encouraging cultivation and entering oneself differ slightly in ritual. In the previous assembly, the Tathāgata's cultivation of the Way was fulfilled, and it was the fruit of fulfilled practice of the Buddhas of the past who had already achieved the Way. This second assembly brings forth the fundamental wisdom of the Buddhas of the ten directions, the fruit shared by ordinary persons and sages, which is the Golden Color World present everywhere, the Immovable Wisdom Buddha present everywhere, the Ten Wisdom Buddhas, and so forth. It clarifies that all Buddhas and sentient beings share this immovable wisdom. "Golden color" is the dharmatā-kāya of principle; because faith arises and ceases, it is called "color." Expressing this by means of the ten worlds of color is precisely what is asked in this assembly. Among the four kinds of Buddha-lands, the "Buddha-land where the Buddha dwells" clarifies that it is the shared dwelling of all Buddhas and all sentient beings. Because it is the fundamental wisdom of all ordinary persons and sages, it is brought forth to make all sentient beings believe that their own minds are the wisdom where the Buddha dwells; all Buddhas are born from this faith, and all ordinary persons also arise from this. The "Buddha-land of the adorned Buddha-dharmatā" refers to the ten Buddha names corresponding to each stage, such as the ten abodes, the ten practices, the ten dedications, the ten grounds, and the eleventh ground. Depending on this fundamental wisdom of one's own mind, one gives rise to faith and advances in cultivation, adorning with the various pāramitās according to each stage and practice, in order to adorn the dharmakāya and wisdom-body and bring them to maturity. Using the dharmakāya and wisdom-body to adorn the myriad practices and make the practices non-attached is called "the Buddha-land of the adorned Buddha-dharmatā." The "Buddha-land of the purified Dharma taught by the Buddha" is the Tathāgata manifesting the attainment of true awakening and turning the wheel of the Dharma. The "Buddha-land of the intrinsic nature and majestic virtue of the Buddha" is manifesting spiritual penetrations according with faculties to appear in the world. This clarifies that the latter two Buddha-lands are obtained because faith and cultivation arise from the former two Buddha-lands and mature. By this meaning, one should know that the Buddhas of the ten directions share this one path from which they arise. One should know and believe-and-understand thus, and one will then accomplish faith and understanding, entirely identical to what is believed by all Buddhas. For one who attains this faith, as the "Chapter on the Leader of the Worthy" says, it surpasses lifting the great trichiliocosm with one's hand and staying in the sky for an entire kalpa—this illustrates how difficult it is to believe. It also surpasses the merit of making offerings to Buddhas as numerous as dust motes in the worlds of the ten directions for an entire kalpa; that does not equal such a mind of faith. The twenty-eight questions below are fully answered by the sūtra itself. Where the meaning is hidden and difficult to understand, it will be explained; where the meaning is obvious, it can be understood from the text. Among these thirty-two questions, there are questions on the ten penetrations and the ten summits; the sūtra contains only the ten penetrations and the ten patiences, with no mention of "summits," having an excess of the ten patiences and lacking the ten summits. "We pray that the Buddha, the World-Honoured One, will speak for the bodhisattvas and also speak for me": these two lines conclude the request. From this point onward, the Tathāgata uses spiritual power to present the Dharma and reveal the answers.

14.29

Third, the section where the Tathāgata manifests the Dharma through spiritual penetrations: within this section, the meaning is divided into two: 1. Clarifying manifesting the Dharma according to kind; 2. Clarifying with reference to the initial mind of faith.

14.30

First, manifesting the Dharma according to kind means that, according to the kinds of bodhisattvas within the five stages, ten kinds of Buddha-dwellings are manifested for each. Within the ten abodes, ten practices, ten dedications, ten grounds, and eleventh ground, there are the names of the Buddha fruit corresponding to each stage. According to all realms and lands and the kinds of all sentient beings, different names are manifested for each, as in the Buddha names spoken by Mañjuśrī below.

14.31

Second, as for explaining with reference to the initial faithful mind: this very chapter and the entire text as a whole serve collectively as faith. Only when one has comprehensive faith in the causes and effects throughout the five stages, with a mind free of doubt and obstruction, can one proceed with practice. As the teaching says: it is like a person who is about to cross a treacherous road of five hundred yojanas; he must first know what is open and what is blocked, and only then proceed on his journey. This is analogous to the bodhisattva of the ten faiths, who, within the faithful mind, first understands what is open and what is blocked in the progressive cultivation of the five stages, and preemptively guards against [obstacles] by means of vows and practices. Because one has faith that the discriminating nature of one's own mind is fundamentally the essence of the unmoving wisdom of all buddhas, one uses it to guard against wrong views and grasping externally at other objects. Because erroneous, scattered movement according with the stages obstructs true wisdom, one guards against it by means of the dhyāna-pāramitā. Because the eighth abode, eighth practice, eighth dedication, and eighth ground in the succession of stages involve an increase in wisdom that stagnates in quiescence, obstructing true unconditioned great compassion, one guards against it by means of the one hundred and forty great vows. Because delighting in saṃsāra obstructs true wisdom, one guards against it by means of the thirty-seven factors conducive to awakening, such as the contemplation of the four stations of mindfulness, as well as the contemplation of the ten truths and the contemplation of the ten and twelve links of dependent origination. Because in benefiting sentient beings by means of the ten pāramitās one fears it may not be extensive and vast, one guards against it by means of the four means of embracing and the four immeasurable states. Because seeking pleasant results for oneself leads to an incomplete and unbroad teaching and transformation of sentient beings, one gives rise to the ten dedications, augmenting them with great vows, great kindness, and great compassion, not abandoning any of the bad destinies, hells, humans, or devas, but taking birth universally in those places so as to guard against seeking personal pleasure, going against the bodhicitta, and having grasping. For these reasons, the mind of the ten faiths thoroughly penetrates the five stages, so that all delusion becomes faith. If one's self-confidence is thorough, then in whatever one approaches and seeks, there is no phenomenon one will not penetrate. If the doubting mind is not eliminated, how could it become faith? Thus, this chapter sets forth the gateway of the fruit of buddhahood, and up through the 'Chapter on the Worthy Leader' sets forth the buddha's spiritual superknowledges and the practices performed by the buddha, so that one of initial faith may have thorough faith; only then is it named the faithful mind. Now, this single sūtra suddenly sets forth the five stages of cause and effect and the various gateways of the fruit of buddhahood; once one has fully established faith and entered the stages to engage in practice, only then will one not be deluded regarding principle and wisdom. It is like a person preparing food: only when the five flavors are all suddenly cooked at the same time does one begin to eat it. From the very beginning of eating, the five flavors are eaten together, and until the eating is finished, the taste never departs from the five. In clarifying the cause and effect of the five stages, the ten faiths clarify them as a whole; nor does the time shift between beginning and end, because one has faith that the three times are of a single boundary. The ultimate fruit of buddhahood is never apart from the teaching of initial faith, as can be known from analogies such as painting an image according to a model. Within this gateway of the teaching demonstrating spiritual superknowledges, there are forty-one lines of the sūtra in total, divided broadly into eleven sections. First, from 'At that time, the World-Honoured One knew what the bodhisattvas were thinking' onward, there is one and a half lines of the sūtra, clarifying that the Tathāgata, knowing what the assembly was thinking, manifested the teaching by means of spiritual superknowledges.

14.32

First, from 'To the east, past dust-mote [numbers of] buddha-lands' onward, there are thirty-nine and a half lines of the sūtra, which comprehensively clarify the assembly of bodhisattvas coming from the ten directions. The ten directions naturally have their own divisions, so there is no need to divide them into further sections. Within this assembly of arriving bodhisattvas of the ten directions, the meaning is divided into ten: first, specifying the cardinal direction of the buddha-lands; second, specifying the distance of the buddha-lands; third, specifying the names and forms of the worlds; fourth, specifying the names of the buddhas; fifth, specifying the names of the principal bodhisattvas; sixth, clarifying the numbers of the great assembly; seventh, clarifying the paying of respects after the great assembly arrives; eighth, clarifying the seats manifested according to each direction; ninth, clarifying the names of the seats; tenth, clarifying the great assembly ascending the seats and sitting.

14.33

First, regarding specifying the cardinal direction of the buddha-lands: it is in the east. The east represents the Zhen hexagram, spring generation, the beginning, and signifies the eldest son; it is the head, the azure dragon, auspicious celebration, and shock and movement, signifying the beginning of the functioning and activities of Dharma matters. Because it is used commonly by both the religious and the secular, the east is first adduced as the foremost. 'Direction' (fang) means 'method' or 'principle' (fa); it merely takes the meaning of method and approach. It is the beginning of dynamic activity, not like what is seen in the mundane world, where one clings to the directions of east, west, south, and north as graspable entities. The east is in all places, the south is in all places; it merely adopts its Dharma-significance. The rest are to be understood accordingly.

14.34

Second, regarding specifying the distance of the buddha-lands: it is beyond worlds numbering as many as the dust motes of ten buddha-lands to the east. This has four meanings: first, to clarify that ten is a complete number, in order to show that distance and proximity are inexhaustible. Second, to let those who have faith know that the realm of the buddha is vast and great, so as to make their own minds broad and expansive. Third, to clarify that the realm of the buddha is all-pervading, mutually interpenetrating without obstruction like images in a mirror. Fourth, to clarify that for those who have not yet given rise to the faithful mind, the dust motes of ten buddha-lands are used as an analogy for abiding in delusion: because the ten kinds of ignorance have not been penetrated, they obstruct the buddha's realm from appearing before oneself, and thus the dust motes are adduced to represent delusion. As the Nirvāṇa Sūtra states: 'Śākyamuni's pure land is beyond worlds numbering as many as the sands of thirty-two Gaṅgā rivers to the west'—all of these are numbers that symbolize the Dharma, as has already been stated in the reconciling explanations. Saying here that they come from beyond worlds numbering as many as the dust motes of ten buddha-lands clarifies that within the intervening ten kinds of ignorance, each single ignorance possesses immeasurable afflictions of principal defilements, karmic habit-energies, and primary and secondary mutual perfumings that exceed the number of dust motes in worlds without known limit, and are able to obstruct the realm of wisdom; therefore it says 'beyond worlds numbering as many as the dust motes of ten buddha-lands.' As for 'coming,' it clarifies entering into faith from delusion; hence it is called 'coming.' Saying that in that world there is a buddha named Unmoving Wisdom clarifies that the Buddha Unmoving Wisdom is the fundamental wisdom shared by all ordinary beings and sages throughout the ten directions. Clarifying that one can give rise to the faithful mind toward this wisdom, it is called 'coming.' This Buddha Unmoving Wisdom is something all sentient beings constantly possess inherently. If one grasps at marks and follows delusion, the dust-obstructions are inexhaustible; if in a single thought-moment one awakens to delusion and penetrates marks, it is pure like empty space. It is only in accordance with delusion that one speaks of 'coming' in reference to the external locus of awakening; in truth, the buddha-lands fundamentally have no obstacles of distance, proximity, interior, or exterior, nor is there going or coming; boundless buddha-lands do not extend beyond the surface of a pore or a dust mote. The intention of positing distance and proximity now is to make the mind of the practitioner of initial faith broad and great; hence it is said that they come from that world. Furthermore, to clarify the transition from delusion to awakening, it is therefore called 'coming.' That there is a buddha named Unmoving Wisdom clarifies that this is the believer's own fundamental wisdom. It is because they have this wisdom that all sentient beings are able to give rise to the bodhicitta. Because the essence of fundamental wisdom is able to comprehend the nature of delusion and generate faith and understanding, leaving behind that realm of delusion is called 'coming.' As the Treatise on the Awakening of Faith says: 'The mark of inconceivable activity: relying upon the pure mark of wisdom, it can produce all superior and wondrous realms. That is to say, the marks of immeasurable merit are constantly uninterrupted, naturally corresponding with the faculties of sentient beings and manifesting in diverse ways, so that they obtain benefit.' It also says: 'Relying upon original enlightenment, there is non-enlightenment.' It also says: 'Relying upon wisdom, suffering and pleasure are generated.' As is explained extensively in the Treatise on the Awakening of Faith. The meaning is that all sentient beings, being deluded about fundamental wisdom, have the worldly dharmas of suffering and pleasure. Because wisdom is devoid of inherent nature, following conditions in non-enlightenment, the karma of suffering and pleasure is produced. Because wisdom is devoid of inherent nature, when entangled in suffering, one is only then able to awaken for oneself to the fact that the foundation is devoid of inherent nature. The myriad conditions are devoid of inherent nature, and the ten thousand dharmas are naturally quiescent. If one does not awaken to suffering, because there is no inherent nature, one completely fails to know whether there is an inherent nature or no inherent nature. Just as a person falls to the ground due to the earth and rises due to the earth, all sentient beings fall due to the fundamental wisdom of their own mind, and rise due to the fundamental wisdom of their own mind. For this reason, the Tathāgata, in this sūtra of the One Vehicle, suddenly reveals the fundamental Dharma as the Golden World, clarifying that the dharmakāya is pristine and undefiled; suddenly reveals fundamental wisdom under the name of the Buddha Unmoving Wisdom; and suddenly reveals that Mañjuśrī is the wondrously discerning wisdom of one's own mind. The other nine worlds, nine wisdom buddhas, and nine bodhisattvas are different names of the dharmakāya conforming to practice, reflecting the progressive advancement and enhancement on the stages of cultivating one's own faith and understanding. From this fundamental Buddha Unmoving Wisdom of one's own mind, upon self-awakening, one sees the path and enters the stages, giving rise to the expedient preparations of the ten abodes, ten practices, ten dedications, ten grounds, and the eleventh ground, cultivating the dharmakāya, the wisdom-body, the great vows, great kindness, great compassion, the four means of embracing, the four immeasurable states, the ten pāramitās, and the thirty-seven factors conducive to awakening. From the fundamental essence of the dharmakāya and fundamental unmoving wisdom at the initial generation of the mind, one uses them to support the myriad practices; compassion and vows blend and interpenetrate to mutually nurture and ripen each other, the dharmakāya assisting practice so that it is undefiled, and practice assisting the dharmakāya so that it becomes fully mature. In each of the five stages, ten fruits of buddhahood and ten bodhisattvas are established, clarifying that in the course of progressive cultivation according to the stages, names are established with reference to the fruit of buddhahood and the fruit of bodhisattva practice attained through one's own practice; they are not established as names of other buddhas or other bodhisattvas. According with the fruits of wisdom buddhahood and according with their fruits of practice, there are fifty causes and effects on each of the five stages, totaling one hundred; together with the five causes and effects of the original five stages, they form the Dharma-gates of the one hundred and ten cities. This answers the previous bodhisattva's question regarding the four kinds of buddha-lands: the buddha-land where the buddha dwells, and the pure buddha-land adorned with the Dharma-nature. From these two buddha-lands, one is able to show the buddha-land of achieving true awakening and the buddha-land of the buddha's majestic virtue of spiritual mastery. Therefore, what the worldly rulers asked in the previous assembly was the fruit of mastery attained by that other Buddha Vairocana; what the bodhisattvas asked in this second assembly is the cause and effect of the buddha-lands and bodhisattva practices of the practitioner oneself. From this point forward, directly up through the 'Chapter on the Manifestation of the Tathāgata,' it is the complete stage of the practitioner's own effort through the expedient preparations of the bodhisattvas of superior advancement across the five stages. This clarifies that this chapter represents the fruit of advancing with the faithful mind, and up through the 'Chapter on the Manifestation' represents the characteristics of the cause and effect at the culmination of the stages of practice, because one generates faith and progresses in cultivation upon the fundamental buddha-wisdom of one's own mind. This unmoving wisdom is the ground of all buddhas and all sentient beings; through this wisdom, one becomes a sentient being. When, through this wisdom and following delusion, one acts as a sentient being, among the six destinies, in the heavens, the human realm, and the bad destinies, there are always the karmic retributions of circumstantial and primary fruitions conforming to sentient beings. According to differences in the coarseness and subtlety of karma, through this wisdom, when one awakens, one accomplishes the three vehicles and the perfection of the Dharma fruit, the wondrous retribution of circumstantial and primary fruitions of the One Vehicle fruit of buddhahood. If this wisdom did not exist, neither would empty space exist, nor would sentient beings or all buddhas exist.

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新華嚴經論 — Classical Chinese