新華嚴經論 15

English (machine translation) 15

Language: English

Third, from "In the west, past worlds as numerous as the fine dust particles of ten Buddha-kṣetras" onward, there are about four lines of sūtra text, within which the ten dharmas are as before. First, citing the direction of the Buddha-kṣetra: it is the western direction. Second, citing the distance of the Buddha-kṣetra: the meaning is as explained at the beginning. Third, citing the name and color of the world: it is named Lotus Color, which clarifies that through progressive cultivation in the stage of the ten faiths, one gradually advances, and the mind is like the color of a lotus, which clarifies that through progressive cultivation in the stage of the ten faiths, one gradually advances, and the mind is like a lotus, undefiled. Regarding the expression 'lotus color': lotuses have four colors, which clarifies that the faithful mind is undefiled by these four colors. Moreover, it clarifies that the bodhisattva of faithful mind contemplates the principle of emptiness and non-nature in both form and mind as an antidote to remain undefiled; hence it is named Lotus Color. Fourth, citing the Buddha's name: the Buddha is named Wisdom That Destroys Darkness, which clarifies that metal in the west is the White Tiger, slaughter, darkness, inauspiciousness, and the truth of suffering. The Buddha is named Wisdom That Destroys Darkness, clarifying that through progressive cultivation in the stage of faith, wisdom increases and excels, and thus is able to destroy the darkness of oneself and others. Fifth, citing the name of the leading bodhisattva: he is named Wealth Leader, clarifying that as the stage of faith increases and excels, one possesses the wealth of Dharma to benefit beings; this is the name of practicing for oneself and benefiting sentient beings in the third faith. The Buddha's name is the wisdom of self-awakening, while the bodhisattva is the practice of one's own wisdom; together they clarify that awakening and practice advance side by side. The remaining categories can be understood as already explained at the beginning. This stage presides over the ten pāramitās within the kṣānti-pāramitā.

15.3

Fourth, from "In the north, past worlds as numerous as the fine dust particles of ten Buddha-kṣetras" onward, there are about four lines of sūtra text, and the ten categories are as above. First, citing the direction of the Buddha-kṣetra: it is the northern direction. Second, the distance: its meaning is as before. Third, citing the name and color of the world: it is named Campaka Flower Color; this flower is yellow, clarifying that as the fourth faithful mind increases and excels, it blossoms and produces fruit-virtues, being the color of central harmony. Yellow is the most supreme color among the five colors. Yellow is the color of the central palace, the vapor of blessing and celebration, clarifying that the inner mind is pristine and white while externally displaying a yellow appearance. The sūtra says: "Realized bodhisattvas are all of genuine golden color," clarifying that this faithful mind is joyful, tranquil, and harmonious, pristine, white, and undefiled, with the harmonious vapor of blessing and celebration blossoming into the fruit of the path; it is named world, and therefore the world has the Campaka Flower Color. Fourth, citing the Buddha's name: the Buddha is named Deportment Wisdom, clarifying that Kan in the north is the teacher and the sovereign, symbolizing that the sovereign possesses virtue and, dwelling in the dark position, receives ordinary beings, hence being a teacher. The Buddha being named Deportment Wisdom clarifies that the fourth faithful mind increases and excels, serving as a model to receive and guide ordinary and foolish beings; it is named Deportment Wisdom because its wisdom and proper order take on the appearance of a teacher. Fifth, citing the name of the leading bodhisattva: he is named Jewel Leader, clarifying that as a teacher and model, he benefits beings with the treasure of the Dharma; hence the name. The remaining meanings are as before. This stage presides over the ten pāramitās within the gate of vīrya.

15.4

Fifth, from "the northeastern direction" onward, there are about four lines of sūtra text, within which it is divided into ten dharmas as before. First, citing its direction: it is said that the northeastern direction is the Gen hexagram, the youngest son, the childishly unenlightened, the initial brightening, and the clear morning. Second, citing the distance of the Buddha-kṣetra: the meaning is as explained at the beginning. Third, citing the color of the world: it is named Utpala Flower Color; this is the blue lotus, symbolizing that this fifth faithful mind is pure and clean, with color and fragrance undefiled, blossoming and producing fruit, just as the Gen position resides in the clear morning. Fourth, citing the Buddha's name: the Buddha is named Dawn-Sign Wisdom, symbolizing that this fifth faithful mind increases and excels, just as the Gen position resides in the clear morning when the sign of dawn appears. The Buddha's name is designated upon the mind of one's own faith, not another Buddha. Fifth, citing the name of the leading bodhisattva: he is named Merit Leader. The previous stage explained Jewel Leader as benefiting beings with the treasure of the Dharma; this stage refers to the merit of self-benefit and benefiting beings. The remaining meanings are as before. This stage presides over the ten pāramitās within the gate of dhyāna, because Gen represents cessation.

15.5

Sixth, from "in the southeast" onward, there are about four lines of sūtra text, within which the ten meanings are as before. First, stating the direction of the Buddha realm: it is the southeast, which is the Xun trigram. Xun represents wind and teaching; in affairs it is method (fang), in persons it is exposition, resembling the noble person delivering teachings to benefit others. As clearly shown in the Book of Changes, when the noble person institutes teachings, those who are newly instructed follow them like the wind blowing over the grass; this is the meaning of yielding compliance, as in the Guan hexagram. The Book of Changes states: "Wind moving over the earth provides an image for contemplation (guan). The noble person, possessing virtue, establishes correct teachings, and the multitude faithfully complies; just as wind blows over the grass, there are none who do not yield. This is because Kun represents the multitude and faithful compliance." Furthermore, among the four great elements, the power of wind is the greatest: heaven and earth rely on it to be sustained, humans rely on it to live, and the sun and moon rely on it for their movement. Moreover, wind has the meaning of being able to winnow away impurities and select the pure; therefore it represents teaching. As teaching, it winnows out the wrong and selects the right to instruct the ignorant and unenlightened; hence the position of the Xun trigram is in the southeast. Its line-branch corresponds to Chou, which is the position of Gen. Gen represents the youngest son, the unenlightened child, and dawn-light. Xun is wind, transforming and instructing the unenlightened child to bring about enlightenment; the Tathāgata takes this as a model. Between Chen and Si is the position for purification and precepts; above Chen and Si corresponds to the Horn constellation (Jiao). Horn is the heavenly gate, presiding over monks, nuns, and Daoist masters, which is the gate to all good deeds, signifying that the words of wisdom are the gate to all good deeds. These meanings are immeasurable and difficult to explain exhaustively; I discuss them only in brief here. If there are wise persons later, let them examine this through the Dharma, scrutinizing and pondering it, because its import is deeply subtle. Second, stating the distance: the meaning is as explained before. Third, stating the color of the world: the world is named Golden Color. This is to clarify that in the very first faith, initial faith is like an embryo; thus the position of the golden embryo in the east was used to represent initial faith and understanding. Now, having progressed in practice to the sixth position of faith, to show that faith increases and excels stage by stage, it is symbolized by gold being born in Si: faith becomes even brighter, and the pure and white is born. This Golden-Colored World of the southeast resembles the fourth month when gold is born in Si, symbolizing that faith grows increasingly clear, pure, and ever more superior, skillfully selecting among all phenomena, being able to deliver teachings, and spreading moral transformation like the wind; by this it represents the gate of wisdom. Fourth, stating the Buddha's name: the Buddha is named Ultimate Wisdom (Jiujingzhi), signifying that with the advance of faith, one is well able to use teaching to distinguish the correct from the deviant, reaching ultimate wisdom. Furthermore, since Xun is wind, in affairs it becomes method (fang), and method is like Dharma. In skillful selection, it accomplishes the principle of purity and whiteness; in words it becomes exposition; in transformation it becomes teaching; in ordinary persons it becomes contemplation; in intellect it becomes wisdom. It accomplishes the virtue of Li, being red and patterned culture; it accomplishes the virtue of Dui, which is newly born gold, being pure and white. Dui represents metal and the mouth. Because the mouth can expound the pure, white, and ultimate principle, the Buddha is named Buddha of Ultimate Wisdom. Fifth, stating the name of the leading bodhisattva: he is named Chief with Eyes (Mushou), signifying that through the increase of the sixth faith, one skillfully distinguishes the correct from the deviant, one's path becomes clearly manifest, and with right view one is unconfused; hence he is named Chief with Eyes. This resembles the Xun trigram positioned in the southeast, with its line-branch at Chou. Its position is wind, corresponding above to the Winnowing Basket constellation (Ji). The Winnowing Basket represents wind and has the meaning of selecting. Moreover, the Winnowing Basket is the position of Yin, presiding over the initial dawn. This shows that the sixth faith presides over the prajñāpāramitā: with definitive wisdom, it skillfully distinguishes the correct from the deviant, causing the superior bright wisdom of oneself and others to arise; hence he is named Chief with Eyes. "Eyes" means seeing skillfully and selecting with distinct clarity. The remaining meanings are as above. This southeast clarifies the boundary where good and bad fortune are determined and the correct and deviant are settled; when one reaches noon (Wu), all affairs are complete, and Wu is the Dharma gate of constant brightness. The youth Sudhana journeyed south to seek friends for the sake of the Dharma of vacuity, non-action, and the path of constant brightness; this is the wondrous functioning of non-doing. Therefore, in the propriety of ruler and minister, master and disciple, father and son: the minister faces south and the ruler sits north, governing correctly and illuminating correctly, which is the constant path of non-action and non-doing. The south is Li; the interior of Li is hollow, which represents vacuity, the sun, and brightness. In the body it is the eyes, and the eyes are the mind. Therefore, the Book of Changes says: "Li models the mind." However, phenomena have no dwelling place, phenomena cannot be attained, and phenomena are neither eyes, ears, nose, tongue, body, nor mind, yet they are not separated from them either. Now, the Tathāgata reveals the Dharma through spatial directions so that beginners may easily understand. If he did not manifest signs in this way to generate faith, upon what could beginners rely? All spoken Dharmas rely on concrete affairs to reveal symbols. For those who grasp the underlying meaning, both the Dharma and the symbols are true, and both speech and silence accord with it. This position presides over the wisdom pāramitā, with the other nine as its companions.

15.6

Seventh, from "in the southwest" onward, there are about four lines of sūtra text, within which the ten teachings are as before. First, stating the direction of the Buddha realm: it is in the southwest. Between Shen and Wei is the position of Kun. Kun represents earth, faithful compliance, purity, bearing all existing things, nurturing life, and perfection. Second, stating the distance of the Buddha realm: the meaning is as explained previously. Third, the world is named Jewel Color. This clarifies that this seventh faith is the gate of compassion perfected through the skill-in-means pāramitā; it relies on this Kun position as its mother, showing that it constantly nurtures living beings with a compassionate mind, like a mother. Benefiting people with the jewel of the Dharma, the world is named Jewel. This is to clarify that through the karma of benefiting sentient beings with the Dharma jewel, one accomplishes one's own world, and future karmic fruitions will be received within it. Signifying karma and signifying Dharma, everything is like a jewel. Fourth, stating the Buddha's name: the Buddha is named Supreme Wisdom (Zuishengzhi), clarifying that in this position of faith, the compassionate mind increases and excels; dwelling among the multitude and governing people, he causes them to have faith and comply; hence the Buddha is named Supreme Wisdom. Furthermore, great compassion is complete and perfect, resembling the earth: bearing sentient beings and nurturing all things like the great earth; hence he is called Supreme Wisdom. Fifth, stating the name of the leading bodhisattva: he is named Chief of Vigour (Jinjinshou), clarifying that great compassion increases and excels, like a mother dwelling among the multitude, his mind never tiring of benefiting sentient beings; hence he is named Chief of Vigour. The remaining meanings are as before. This position presides over the gate of skill-in-means, with the other nine as its companions.

15.7

Eighth, from "in the northwest" onward, there are about four lines of sūtra text, within which the ten meanings are as before. First, stating the direction of the Buddha realm: it is in the northwest, which is the Qian trigram. Qian represents metal, firmness and hardness, and the father. Second, stating the distance of the Buddha realm: the meaning is as explained previously. Third, stating the name and color of the world: it is Diamond Color, clarifying that this position of faith has great, unyielding power through the eighth vow pāramitā; hence it is named Diamond Color. It relies on this Qian position as metal and as firmness and hardness. It is also because wisdom increases and excels. Fourth, stating the Buddha's name: the Buddha is named Sovereign Wisdom (Zizaizhi), clarifying that this eighth position of faith, being equal to the eighth abode and eighth ground, has increased and sovereign wisdom. It resembles Qian as heaven and father, illustrating the meaning of the sovereignty of wisdom. Fifth, stating the name of the leading bodhisattva: he is named Chief of Dharma (Fashou), clarifying that because wisdom increases and excels in this position of faith, he benefits sentient beings through the Dharma; hence he is named Chief of Dharma. The remaining meanings are as before. This position presides over the vow pāramitā.

15.8

Ninth, from "in the nadir" onward, there are about four lines of sūtra text, within which the ten meanings are as before. First, stating the direction of the Buddha realm: it is in the nadir. At the lowest part of the nadir is the wind-circle limit, which is extremely dense and firm. Supposing a person of great strength were to strike downward against it with a vajra wheel, the vajra would be shattered into dust while the wind-circle would suffer no harm. Because it is dense and firm, it can support worlds. This shows that this position of faith is the ninth, the power pāramitā: faith corresponds to the perfection of the Dharma power of the ninth abode and ninth ground, transforming sentient beings and shouldering everything with a firm mind, undamaged like the wind. Second, stating the distance of the Buddha realm: the meaning is as before. Third, stating the name and color of the world: it is named Crystal Color (Poli). This jewel has blue, yellow, red, and white varieties. However, the color cited here for the nadir is white, like rock crystal, clarifying that wind can winnow away impurities, which has the meaning of purity and whiteness. It also takes the wondrous wisdom of the dharmakāya as supreme. Fourth, stating the Buddha's name: the Buddha is named Pure Wisdom (Fanzhi), clarifying that the wind of wisdom has the meaning of purity. 'Fan' (brahma) is translated here as 'pure', clarifying that in this stage of advanced practice, through the great functioning of pure and white wisdom, one benefits oneself and others. Fifth, stating the name of the leading bodhisattva: he is named Chief of Wisdom (Zhishou), clarifying that through the ninth power pāramitā, the faith and skillful wisdom of the ninth abode and ninth ground are perfected, benefiting sentient beings through wisdom; hence he is named Chief. Furthermore, the nadir has the meanings of meditative concentration, tranquil stillness, and humble modesty; it is fundamental wisdom. The zenith has the meaning of contemplative illumination, like the sun and moon abiding in empty space and illuminating objects. The remaining meanings are as before. This position presides over the power pāramitā; it is the station of a Dharma master.

15.9

Tenth, from "in the zenith" onward, there are about four lines of sūtra text, within which the ten meanings are as before. First, stating the direction of the Buddha realm: it is in the zenith, clarifying that there are the sun, moon, and multitude of stars dwelling in empty space and illuminating all existing things, resembling its wisdom. Dwelling in the emptiness of phenomena and illuminating all faculties, this represents the wisdom (jñāna) pāramitā. Second, stating the distance of the realm: the meaning is as explained previously. Third, stating the color of the world: it is Equal Color, because the realm of empty space above represents the equality of the signlessness of the emptiness of phenomena. For the person of faith, when the mind of the emptiness of phenomena becomes manifest, there is still the feeling of holding a thought of the emptiness of phenomena; therefore it is named 'color'. Fourth, stating the Buddha's name: the Buddha is named Contemplating Wisdom (Guanchazhi), signifying that in the empty space of the zenith there are the sun, moon, and stars illuminating the ten thousand things below. This clarifies that for the person of faith, wisdom illuminates that the bodies and minds of oneself and others are all devoid of essential nature, like empty space, and lacking physical substance like light and shadow; therefore he is named the Buddha of Contemplating Wisdom. Fifth, stating the name of the leading bodhisattva: he is named Chief of Worthies (Xianshou / Bhadraśrī), clarifying that faith in these ten worlds and Buddha names is entirely the wondrous principle seen by the wisdom of one's own mind, which is designated 'world'; the wisdom of the emptiness of phenomena is designated 'Buddha'; and the practices undertaken by wisdom are designated 'bodhisattva'. These names are all established in accordance with what is seen and practiced in progressive cultivation. Possessing these ten Dharmas and attaining these ten Dharmas, he is named Chief of Worthies. When the distance of all the worlds above is said to be ten Buddha realms' dust motes, this clarifies that Buddha realms interpenetrate in multiple layers, like light and reflections: when deluded, the mind's obstacles are boundless, so the dust motes of realms are cited as distant; when awakened, inexhaustible Buddha realms are within the pores of one's own body, layered like reflections. Because of the place of delusion, one says they are far away in other lands; because of the place of the Dharma of an awakened person, they are described as coming from distant realms in other directions. All of this clarifies that the designations of distance and proximity are made in relation to delusion and awakening; it is not that there is any matter of distance or proximity within the dharmadhātu of Buddha realms. When the number of the arriving assembly of bodhisattvas is also said to be ten Buddha realms' dust motes, this means that the mind can have faith in Samantabhadra's practices, and wisdom accords with faculties and desires; the bodhisattva practices are inexhaustible and multi-layered, filling all realms to teach and transform sentient beings, thereby fulfilling that number. Once having believed it, one can definitely practice like this in one's own body. For this reason, the bodhisattvas of the ten directions each citing ten Buddha realms' dust motes carries this meaning: it clarifies that each bodhisattva's practices are inexhaustible and multi-layered, filling all realms to teach and transform sentient beings. One should know and faithfully understand it in this way. The above concludes the reply regarding the Buddha realm that adorns the Buddha's Dharma-nature, the Buddha realm where the Buddha dwells, and so forth.

15.10

Regarding the fourth major division, the section in which Mañjuśrī raises the Dharma and explains it: within this section, the meaning is divided into seven parts. First, the two lines of sūtra text from "Mañjuśrī" onward explain Mañjuśrī contemplating the assembly. Second, the approximately three lines of sūtra text from "Sons of the Buddha" onward explain praising the four kinds of buddha-kṣetras as inconceivable. Third, the approximately two and a half lines of sūtra text from "For what reason" onward explain the buddhas preaching the Dharma to tame [beings] according to their faculties. Fourth, the approximately three and a half lines of sūtra text from "Sons of the Buddha" onward cite the Buddha's bodily actions, names, colors, forms, length of lifespan, and so forth, which are dharmas adapted to faculties in order to transform sentient beings. Fifth, from "Sons of the Buddha" onward, the Buddha's names and epithets are cited, first citing the four continents in this location, next reaching the three thousand [great thousand worlds], and reaching ubiquity throughout the dharmadhātu, with differing names and epithets. At first ten thousand are cited, and next they gradually expand, up to being immeasurable. "Ten thousand" is the very beginning, the end of a single unit of numbers, in order to explain that the Buddha's epithets pervade all names, causing all sentient beings to thoroughly understand that all names are equal and pure, without discrimination of good and bad. This continues directly to the end of the chapter. Sixth, the approximately four lines of sūtra text from "Sons of the Buddha" onward summarize this realm, and other directions are likewise. Seventh, from "Like the World-Honoured One" onward, the practice of the World-Honoured One's past causes is cited, and now preached for the assembly. The above answers the manifestation and ubiquitous pervading of the four kinds of buddha-kṣetras and the epithets among the previous twenty-eight questions. Below is the "Chapter on the Four Noble Truths"; that is, the Dharma gates preached by the Tathāgata's preaching of Dharma pervading the worlds of the ten directions do not depart from the meaning of the Four Truths. Furthermore, this "Chapter on the Tathāgata's Names and Epithets" does not merely discuss the ubiquity of names and epithets; rather, the bodily, verbal, and mental karma of the Tathāgata are all completely ubiquitous, and the Bodhisattva Mañjuśrī briefly cites them comprehensively. As stated in the earlier text: "Sons of the Buddha! In the four continents of the Sahā World, the Tathāgata has various bodies, various names, various colors and forms," and so forth, as extensively explained in the sūtra. This clarifies that this chapter comprehensively answers the complete ubiquity of the Tathāgata's bodily, verbal, and mental karma. From this chapter, Mañjuśrī cites the ocean of the buddha-fruition, in which body, speech, and so on are all completely ubiquitous, causing the great assembly to personally believe that their own bodies are identical with the Buddha's three karmas, entering the Tathāgata's nature-ocean, and so forth. With the Tathāgata's wisdom taking its first step in advancing cultivation, passing through the ten abodes, ten practices, ten dedications of merit, ten grounds, and the eleventh ground, directly up to the "Chapter on the Appearance of the Tathāgata," this constitutes a single cycle of cause and effect. This "Chapter on Names and Epithets" is the very beginning of entering faith: names and epithets are ubiquitous; that is, all names are entirely the buddha-fruition. The "Chapter on the Appearance" is the fruit of fulfilling the practices cultivated by oneself. Therefore, the Tathāgata emits light from between his eyebrows to anoint Mañjuśrī's crown, causing him to ask about the fruit-dharma of the Buddha's appearance; and emits light from his mouth to anoint Samantabhadra's mouth, causing him to preach the Buddha's fruit-virtues, only then explaining that practice, cause, and effect are thoroughly penetrating. This clarifies that Mañjuśrī and Samantabhadra's principle, wisdom, and wondrous practice are equal in essence here. Although the "Chapter on Leaving the World" and the "Chapter on the Dharmadhātu" come after it, they seem to have a sequence because of the arrangement of words; yet they are always dharmas that mutually penetrate from beginning to end, entirely a single complete and perfect dharma. For example, the "Chapter on the Dharmadhātu" is the great body of this entire sūtra, serving as the fundamental source for all ordinary beings and sages. Previously, in the first assembly, generating faith in the buddha-fruition took the Tathāgata and Samantabhadra as foremost, which explained generating faith by means of the already accomplished buddha-fruition and the fruit of practices already performed. Now, entering the gate of cultivation through one's own faith takes Mañjuśrī, the Tathāgata's names and epithets, and the Dharma gate of the Four Truths as the cause and effect to be believed in, which explains cultivating and learning by means of wondrous wisdom, Dharma gates, names, and words.

15.11

Question: Why does the Tathāgata not preach his own teaching himself, but instead uses the emission of light to cause the bodhisattvas to preach?

15.12

Answer: The Tathāgata's intention is to have the bodhisattva of a corresponding stage preach the Dharma gate of that stage, so that practitioners know the demarcations and can easily understand. Mañjuśrī constantly serves as the cause of faith for all buddhas and all sentient beings, becoming the fundamental mother of wondrous wisdom; Bodhisattva Samantabhadra constantly serves as the cause of cultivation for all sentient beings. By means of these two benevolent ones, the ocean of great compassion and the fruit of unconditioned wisdom of bodhi are accomplished. Now, these two benevolent ones mutually question and explain in the "Chapter on the Appearance of the Tathāgata," clarifying that this is the beginning, end, and full perfection of a practitioner's cause and effect, the cause and effect before and after, wherein the nature-fruit and wisdom-fruit mutually penetrate as a single essence in their practices and characteristics. This clarifies that from this chapter to the "Chapter on the Appearance," the cause and effect of the two practices of Mañjuśrī and Samantabhadra are such that for those of faith, when the stages of practice are fulfilled, essence and function penetrate completely, so that later learners may easily understand. As for the two chapters of the sūtra that the Tathāgata preaches himself, they have already been explained above, clarifying that they concern the two kinds of ignorance regarding the buddha-fruition, which are made clear only upon reaching the Buddha.

15.13

Chapter 8: The Four Noble Truths

15.14

In preparing to explain this chapter, the meaning is divided into three parts: first, explaining the title of the chapter; second, explaining the reason for the chapter's occurrence; third, explaining the meaning following the text.

15.15

First, regarding the explanation of the chapter title: "Truth" (satya) means real meaning. It clarifies that the Tathāgata preaches four kinds of real meanings in order to cause all sentient beings to give rise to faith and understanding.

15.16

Question: Why not speak of more, but only say four?

15.17

Answer: These four kinds of meanings of truth subsume many. This is to clarify that all mundane things do not depart from suffering and origin, and all supramundane things do not depart from cessation and the path. The complete extinction of all suffering is called the truth of cessation; the complete extinction that is nirvāṇa is called the truth of the path. That the nirvāṇa of the three vehicles has no remainder to be attained is called the truth of the path, because the two vehicles tend toward quiescence. Bodhisattvas are mostly born in pure lands, and moreover locate pure lands in other directions, and it is also said that bodhisattvas retain defilements to moisten rebirth. If they did not intentionally retain afflictions, there would inevitably still be a nirvāṇa to be realized, or a pure land in another direction to be born in. Therefore, the nirvāṇa of the three vehicles all has something to be attained. Furthermore, the Buddha who achieves right awakening in Jambūdvīpa upon a wooden tree and grass seat is an emanation buddha; the Buddha upon a red lotus flower in the Maheśvara heaven above is real reward wisdom. Because both involve yearning and aversion, they are called the Four Truths of the three vehicles, which loathe suffering and origin and yearn for cessation and the path, named the wheel of Dharma of the Four Truths. When this One Vehicle sūtra speaks of the Four Noble Truths, these are their real meanings. Why is this? Because penetrating the reality of the nature of suffering entails no aversion; because there is no separate buddha-kṣetra or separate pure land in another direction; and because there is no yearning or aversion toward defilement, purity, nirvāṇa, or saṃsāra. The practitioner of the path abides in the Dharma as it is, cultivates the Dharma as it is, neither loathing nor clinging, neither yearning nor grasping. Being uniformly like the dharmadhātu, it lacks the nature of coming and going and lacks the nature of an abiding place; bodily dusts, pore-openings, the mind, and objects all accord with the dharma-nature. Such is faith and understanding; such is the cultivation of the path. Because of this meaning, the Four Noble Truths of the One Vehicle and the Four Truths of the three vehicles are each distinct, and each has its own faith and understanding. The teachings expediently established by the Tathāgata according to faculties cannot be established by ordinary persons. Today's practitioners of the path should simply act immediately in accordance with the power of their own faith and understanding; one cannot generalize. For instance, the Lotus Sūtra preaches the Dharma of the Four Truths for śrāvakas, the twelve links of dependent origination for the pratyekabuddha vehicle, and the six pāramitās for bodhisattvas; this too is the Tathāgata's preaching according to the occasion. Likewise, in the "Ten Grounds Chapter" of this sūtra, a bodhisattva of the fifth ground performs ten kinds of contemplation of truth, taking the Four Noble Truths as the essence; a bodhisattva of the sixth ground performs ten kinds of contemplation of the twelvefold conditioned origination. These are methods of advancing cultivation according to stages given by the Tathāgata. In general, regarding these Dharma gates of the Four Noble Truths and the twelvefold conditioned origination: whenever any holy person or ordinary person gives rise to a mind of faith and joy in the Buddha Dharma but has not yet completed the path, they all begin by contemplating their own and others' suffering from their initial mind, thereby giving rise to bodhicitta and joyfully seeking the Dharma of the path. It is only according to the differences of great, small, superior, and inferior that the Four Truths and twelve links differ. Yet among all mundane dharmas, there is none that the meaning of the Four Truths does not pervade; this is because the Tathāgata's verbal karma in preaching the Dharma is all-pervading. For example, when the Ratnamālā Sūtra establishes the Dharma gate of the nine vehicles, its intention is to clarify that the three vehicles combine and apply the Four Truths and twelve links, each attaining the path differently. Those nine vehicles are: first, the śrāvaka-śrāvaka vehicle; second, the śrāvaka-bodhisattva vehicle; third, the śrāvaka-pratyekabuddha vehicle. In this way, the three vehicles jointly contemplate the dharmas of the Four Truths and twelve links, each attaining the path differently. Thus within the three vehicles there are three each, making nine in all. Including this inconceivable vehicle of the dharmadhātu, there are ten vehicles in total within the Middle Way of liberation, all of which attain the ultimate and are free from the suffering of the three realms. All other paths and gates are worldly dharmas of arising and ceasing of humans and devas; even if they obtain a little pleasure, they ultimately never depart from the root of suffering. Although the three vehicles can transcend the three realms, their path is not yet real, because it is not yet the Buddha-fruition Vehicle.

15.18

Second, regarding the explanation of the reason for the chapter's occurrence: it is to clarify that the preceding "Chapter on Names and Epithets" spoke of the Tathāgata's bodily karma, whose names and epithets differ and are distinct according to direction. This chapter speaks of the Tathāgata's verbal karma according to direction, preaching the Dharma according to direction without departing from the Four Noble Truths; therefore, this chapter must follow.

15.19

Third, regarding explaining the meaning following the text: within the text of this single chapter, there are twelve passages in total. From "At that time, Mañjuśrī" onward, the eleven passages encompass the center together with the ten directions, properly preaching the distinct meanings of the Four Noble Truths; the final passage is the summary, comprehensively stating that the inexhaustible names throughout the worlds of the ten directions all take the Four Noble Truths as their essence. From these Four Truths, various Dharma gates are divided, and the five aggregates and twelve links are all contained within them, and the eighty-four thousand afflictions and liberations are all contained within them. As the text explains in full, there is no need to explain further. The above "Chapter on the Buddha's Names and Epithets" and "Chapter on the Four Noble Truths" are the dharmas believed in during one's faith, progress, and cultivation. Below, the "Chapter on Awakening through Light" manifests the Buddha's realm and the practices performed as all-pervading, as clearly explained in the text. Thus, the above ten gates of faith take the fundamental universal light wisdom as the substance of the hall. Advancing in cultivation in this way, one ultimately never departs from this wisdom.

15.20

Chapter 9: Awakening through Light

15.21

In preparing to explain this chapter, three divisions are made: first, explaining the title of the chapter; second, explaining the reason for the chapter's occurrence; third, explaining the meaning following the text.

15.22

First, regarding the explanation of the chapter title: this chapter is titled "Awakening through Light" to clarify that because the Tathāgata emits light from beneath the wheel marks on his feet within the ten faiths, illuminating the ten directions—first stated as one three-thousand great thousand [world], and gradually expanding in turn up to an ineffable dharmadhātu and space-dhātu—this clarifies inexhaustibility, causing those of faith to comprehend that mind and realm are vast, inexhaustible, and unhindered, equal to the dharmadhātu and space-dhātu. It clarifies that one's own dharmakāya, wisdom-body, vows, and practices are also equal. Because the illumination of the light awakens faith and prompts cultivation, for this reason it is named the "Chapter on Awakening through Light." As practitioners contemplate the ten directions one by one following the light, when the mind capable of contemplating is also exhausted, they become of identical essence with the dharmakāya, entering the initial mind of the ten abodes. Those entering faith, following this jeweled-colored lamp-cloud light one by one, contemplate the internal mind and the directions, completely causing mind and objects to have no inside, outside, or intermediate; only then can they enter the expedient samādhi and enter the Dharma gate of the ten abodes. If one does not perform this contemplation of jeweled-colored radiance, none of the ocean of Samantabhadra's vows and supernormal powers will be accomplished, and the great functions of all buddhas will not be accomplished at all.

15.23

Second, explaining the intention behind the chapter's advent: this second assembly in the Hall of Universal Light explains the ten faiths, clarifying that the faith in the fruit of Buddhahood is what ordinary people accord with in their own minds. The preceding 'Chapter on the Names of the Tathāgata' demonstrated that the Buddha's physical body, eyes, ears, nose, tongue, etc., and his names are everywhere pervasive. The 'Chapter on the Four Noble Truths' showed that the Tathāgata's vocal karma in preaching the Dharma and its practices are everywhere pervasive, collectively demonstrating that the fruit of Buddhahood is all-pervasive. Now, in this chapter, the light of the Tathāgata's teaching and practice for the stage of faith is emitted to bring about awakening, causing those of faith to have self-confidence that the bodily practices of their own mind's sphere of wisdom are everywhere pervasive—namely, that in all places there is the Buddha of Unmoving Wisdom, in all places there is Mañjuśrī, and in all places there are the ten 'Head' Bodhisattvas such as Jñānaśrī, Netraśrī, and Dhanaśrī. This makes clear that the bodily, vocal, and mental karma and the names of the practitioner of faith are everywhere pervasive, identical to the Buddha; hence this chapter must follow. It makes clear that the ten Wisdom Buddhas mentioned above, such as the Buddha of Unmoving Wisdom, are the fruit believed in within faith, which is one's own wisdom, fundamentally identical to the Buddha. Mañjuśrī is simply the discernment of the wondrous principle of one's own mind, and the remaining nine [bodhisattvas] are practice. The worlds of ten colours are the phenomena perceived.

15.24

Third, explaining the meaning according to the text: from the opening words 'At that time, the World-Honoured One' down through twenty-four and a half lines of the sūtra, the general idea is divided into five points: first, citing the place from which the light issues; second, citing the distance and proximity of the realms illuminated by the light; third, citing the simultaneous gathering of assemblies of hundreds of millions of bodhisattvas in all places; fourth, citing the Buddhas of fundamental wisdom in the Buddha-lands in all places; fifth, explaining that Mañjuśrī in all places simultaneously preaches verses with a single voice.

15.25

First, citing the place from which the light issues: the sūtra states, 'At that time, from beneath the wheel marks on his two feet, the World-Honoured One emitted hundreds of millions of rays of light.' This light is the light emitted from between his eyebrows in the first assembly, named 'the treasury of the light of wisdom of all bodhisattvas universally illuminating the ten directions.' This was to instruct and transform the bodhisattvas of the ten directions, establishing the sequence of the Dharma gates of the ten faiths, the five stages, and the ten grounds, causing them to advance in practice according to the stages, open and unfold the eye of wisdom, and accomplish an immeasurable ocean of merit and wisdom; therefore it was called 'the treasury illuminating the ten directions.' Furthermore, 'treasury' (garbha) has two meanings: first, the good roots of sentient beings are capable of receiving this Dharma, so they are called a 'treasury.' As Mañjuśrī praised the youth Sudhana: 'Excellent, O treasury of merit, who has been able to come to my place!' Second, the dharmakāya of great vows, great compassion, and great wisdom is collectively called the 'treasury.' This light constantly illuminates the sentient beings of good roots in the dharmadhātu of the ten directions, enabling them to accomplish the great bodhicitta, great vows, great compassion, and great wisdom, which constitutes the treasury that benefits sentient beings. The light emitted from beneath the wheel marks on the Tathāgata's two feet is that very light from between the eyebrows in the 'Chapter on the Manifestations.' Having illuminated the ten directions, that light returned and entered beneath the Buddha's feet, because he wished to use the light of the fruit of the ten grounds to accomplish the ten faiths; therefore, in this chapter he again emits that light which had entered beneath the Tathāgata's feet in the first assembly, in order to accomplish the ten faiths. The emission of light from beneath the wheel marks on the Tathāgata's two feet is thus the light that had entered there in the 'Chapter on the Manifestations.' Clarifying that light is emitted from beneath his feet indicates that it is the initial beginning of faith accomplished by means of the fruit. For example, in the stage of the ten abodes, light is emitted from the tips of the Tathāgata's toes, which demonstrates the initial stepping forth into the noble [paths] and the beginning of responding to the true, being born into the great wisdom family of all Buddhas. In the stage of the ten practices, light is emitted from the tops of the feet; in the stage of the ten dedications of merit, light is emitted from the knees; in the stage of the ten grounds, light is emitted from between the eyebrows. Ending and beginning again, it once more relies on the old fruit to accomplish the cause, and by the cause cultivates the fruit's essence. When the work is finished and the stages are mature, root and branch do not shift; reaching each stage, this becomes ever clearer. Now, this emission of light from within the wheels on his two feet is for the sake of accomplishing faith by means of the fruit, so that through cultivating the fruit's essence constantly in practice, it becomes habitual and matures. In this way, light is emitted from between the eyebrows, from the wheels beneath the feet, from the tips of the toes, from the tops of the feet, from the knees, and again from between the eyebrows. In the 'Chapter on the Manifestation [of the Tathāgata]', light is again emitted from between the eyebrows, called the 'light of the Tathāgata's manifestation.' These six emissions of light collectively show that the practice-marks of advancing cultivation through the causal and fruitional Dharma gates of the ten faiths, ten abodes, ten practices, ten dedications of merit, ten grounds, and the eleventh ground reach a complete cycle. Light is again emitted from between the eyebrows in the 'Chapter on the Dharmadhātu' to show that the bodhisattva's progressive cultivation through the five stages in this entire sūtra, as well as the fundamental Dharma realized in the Tathāgata's manifestation, take the whole dharmadhātu as their essence. It shows that this single 'Chapter on the Dharmadhātu' is the root and branch of all Buddhas of the past, present, and future, is the constant Dharma, is the inconceivable eternal Way of phenomena, is the root and branch of all sentient beings, and is the fundamental essence of all phenomena.

15.26

Second, citing the distance and proximity illuminated by the light: first it illuminates the realm of a great trichiliocosm, next it illuminates ten hundred thousand, up to ten billion and incalculable [realms].

15.27

Question: Why does it not illuminate universally all at once, but rather has a gradual sequence?

15.28

Answer: It is a gradual sequence within a single moment, because within the dharmadhātu there is no before and after. The gradual sequence is due to the superior advancement and progressive elevation in the cultivation of the ten faiths.

15.29

Third, citing the simultaneous gathering of assemblies of hundreds of millions of bodhisattvas in all places: this clarifies that one's own practices of faith are everywhere pervasive.

15.30

Fourth, citing the Buddha-worlds and the ten Wisdom Tathāgatas in all places: this clarifies that the fruits of the virtuous wisdom of the practitioner of faith are everywhere pervasive.

15.31

Fifth, Mañjuśrī preaching verses simultaneously in all places: this clarifies that the wondrous wisdom of the practitioner of faith in discerning phenomena is everywhere pervasive. It collectively clarifies that it is inherently possessed and not another Dharma; right from the beginning, one has self-confidence in this. The ten-coloured worlds, the ten Wisdom Tathāgatas, and the ten Head Bodhisattvas are all one's own inherent, all-pervasive fruit of Dharma-nature, great wisdom, and myriad practices, through which faith is accomplished. From this point, practicing through the five stages never departs from this. Therefore: 'The initial aspiration and the ultimate [attainment] are not two or distinct; / Between these two minds, the first mind is the harder. / Not yet having crossed over oneself, one first brings others across; / Therefore I pay homage to the first arising of the mind. / When first arisen, it is already a teacher of devas and humans, / Far surpassing the Śrāvakas and Pratyekabuddhas.' This is just as stated in the Mahāparinirvāṇa Sūtra. This clarifies that passing from an ordinary person into the mind of faith is difficult, because ordinary people all consider themselves to be ordinary people and are unwilling to acknowledge that their own minds are the Buddha of Unmoving Wisdom; therefore, entering the ten faiths is difficult. It clarifies that when the ten faiths are accomplished, one naturally arrives at the initial Abode of First Aspiration of the ten abodes, up to the ultimate fruit of Buddhahood. For instance, in the Three Vehicles, cultivating the ten faiths requires passing through ten thousand kalpas; but in this teaching, because it takes the dharmadhātu of fundamental wisdom as the essence of the teaching, as soon as one is capable of seeing reality, it is achieved without reckoning the measure of kalpas. This is like the assembly of two thousand in the city of Dhanyākara headed by Sudhana, and the assembly of six thousand monks who brought forth the aspiration along the road—these were all people of sharp wisdom and extraordinary human capacity, who upon hearing once understood much, were humble, forgiving, humane, and kind, and dedicatedly sought the Great Way to benefit sentient beings; all of them brought faith to fulfillment in a single lifetime and brought forth the aspiration to enter the stages. If one does not believe that one's own mind is originally the Buddha of Unmoving Wisdom, one will drift and sink for eternal kalpas; how could one benefit others and deliver creatures? As the sūtra says: 'If one is bound oneself, that one could unbind others is impossible.' Therefore, bringing forth the aspiration is of two kinds: first, bringing forth the aspiration through cultivating understanding in faith, merely cultivating the ten understandings in faith, which is exemplified by the aforementioned ten Wisdom Tathāgatas and ten Head Bodhisattvas; second, bringing forth the aspiration upon the fulfillment of faith, at the beginning of the stage of the ten abodes, called the Abode of First Aspiration, which is exemplified by the ten Wisdom Bodhisattvas and the ten Moon Buddhas. These are its causes and effects. Furthermore, with regard to this section on preaching verses, the meaning is divided into two: first, explaining that Mañjuśrī preaches ten gāthās praising the Tathāgata's ten virtues to cause the practitioner of faith to expand and increase their understanding in faith; second, explaining that the mind-ground of the practitioner of faith expands and increases, and the light gradually increases. That the light gradually increases demonstrates that faith progressively excels, as can be known from the text. With each realm illuminated by the light, one contemplates it with the mind, making the mind inexhaustible in accord with each direction; this is true for all ten directions. When the contemplation of the ten directions is complete, only the contemplating mind remains. When one further contemplates that this contemplating mind also has neither inside nor outside, the ten directions are unobstructed, and only then does one enter the initial mind of the ten abodes. First, within Mañjuśrī's preaching of the verses, how does he praise the Tathāgata's ten virtues to cause the practitioner of faith to gradually expand and increase? First, the opening ten verses praise the Tathāgata's virtue of the dharmakāya having no inherent nature. Second, there are ten verses praising the Tathāgata's virtue of great kindness and compassion in seeking bodhicitta for the sake of sentient beings. Third, there are ten verses praising the Tathāgata's virtue of understanding all phenomena to be like illusions, manifesting bodies in response to conditions. Fourth, there are ten verses praising the Tathāgata's virtue of expounding profound Dharma to disclose it for the assemblies. Fifth, there are ten verses praising the Buddha's virtue of rescuing and protecting sentient beings, exhorting the practitioner of faith that there are ten kinds of actions to be undertaken. Sixth, there are fifteen verses praising the Tathāgata's virtue of the mark of marklessness, so that all who are receptive to seeing him are able to see him. Seventh, there are ten verses praising the Tathāgata's virtue of unattached sovereignty, endowed with all merits, causing the practitioner of faith to cultivate and train in it. Eighth, there are twenty verses praising the Tathāgata's virtue of wisdom and skilful means, causing the practitioner of faith to delight in training and cultivation. Ninth, there are twenty verses praising the Tathāgata's virtue of vast austerities and energetic vigour, causing the practitioner of faith to cultivate. Tenth, there are twenty verses praising the Tathāgata's virtue of true nature having no three time periods, being free from dualistic marks and all-pervasive, causing the practitioner of faith to cultivate and train in it. The above ten verses preached by Mañjuśrī praise the Buddha's ten virtues to cause those who give rise to faith to bring forth faith and advance in cultivation. This 'Chapter on the Awakening by Light' raises the fruitional Dharma of the Buddha to cause the practitioner of faith to truly enter faith themselves, believing that it is identical to the fruitional Dharma of all Buddhas, not deviating from the dharmakāya and unmoving wisdom. The bodhisattva practices are all-pervasive and of one essence; from antiquity to the present there is no other Dharma. Ordinary and holy are of one nature, sharing the flavor of naturelessness, sharing great vows, great kindness, great compassion, and great wisdom, and the flavor of Mañjuśrī's wondrous wisdom and Samantabhadra's myriad practices, all because movement and stillness are a single essence and function. Believing and cultivating in this way, from the initial aspiration they advance together simultaneously. Through this, within the stage of the ten faiths, the one hundred and forty great vows are established to accomplish the practice of great compassion, so that the dharmakāya, the wisdom-body, and the jñāna-body all advance simultaneously together. The dharmakāya is the worlds of ten colours; the jñāna-body is the ten Wisdom Buddhas; the wisdom-body is Mañjuśrī; and great compassion is accomplished by the one hundred and forty great vows. All the above Dharmas belong to this 'Chapter on the Awakening by Light', and all are entered through faith. The 'Chapter on the Bodhisattvas Clarifying Doubts' represents what follows once one has already entered faith, where questions and answers on principles establish the power of faith for cultivation.

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新華嚴經論 — Classical Chinese