新華嚴經論 16

English (machine translation) 16

Language: English

1. Analyzing the meaning of the verses: Among these ten lines of verse, the first two lines praise the Dharma King as having only one Dharma, one body, and one wisdom. In the eight lines of verse that follow, the general meaning has four points: First, praising the differentiated Buddha lands as being formed by the original mind of dedication of merit. This is to explain that the mind of dedication of merit adapts to capacities to benefit beings, and the bodies, lands, and teaching manners all adapt to capacities. Second, explaining that the realm of the Buddhas' own retribution is not something seen only upon practicing the cause. Third, explaining that the differentiated phenomena of sentient beings are entirely due to the distinct mental actions of sentient beings; according to their own minds they see differences, which are not distinctions in the Buddha. Fourth, explaining that the Buddha's spiritual power can manifest the Dharma in accordance with capacities.

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2. Explaining the bodhisattva's name: He is named Bhadraśīrṣa (Worthy Leader) to explain that upon attaining these ten kinds of faithful minds, one has faith that the Buddha's fruition virtues and the essence of one's own mind are one; skillfully understanding doubts and hindrances, openness and blockage, one enters the stage of the worthy, and is therefore named Bhadraśīrṣa. This is the zenith direction; the meaning explains that the mind, wisdom, and realm in this faith stage are all like empty space, containing everything without any obstruction. This is the virtue of a worthy person; hence he is named Bhadraśīrṣa. The world is named Equal-colored to explain that, since it is the zenith, the body and mind merge with emptiness; hence the world is named Equal-colored. The Buddha is named Contemplative Wisdom to explain that through the wisdom approach of one's own mind's emptiness, one is skillfully able to contemplate all dharmas as empty and devoid of any clinging; therefore he is named Contemplative Wisdom.

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3. Correlating cause and effect according to the stage: Still taking the inherently unmoving wisdom Buddha of one's own mind, of original emptiness and non-discrimination, as the cause, advancing in practice to the Contemplative Wisdom Buddha of the emptiness of dharmas is the fruition. This clarifies the perfection of essence and function, and the singular nature of cause and effect. For this reason, it still expounds the Tathāgata's Dharma approach of one body, one mind, and one wisdom, clarifying that accord with the fruition unites with the cause and that the beginning and end are non-dual, entirely taking the one as the root.

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Question: Why does the verse state at the beginning that 'The Dharma of Mañjuśrī is always thus'?

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Answer: Because Mañjuśrī is the wisdom of all Buddhas; unmoving wisdom is the essence, and Mañjuśrī is the function. It takes this approach of the essence and function of the fundamental wisdom of all Buddhas and all sentient beings to serve as the essence and function of cause and effect for all who have faith, causing them to rely on the source. Reaching up to the ultimate perfection of fruition, it is non-different from the cause and has no dual nature; only then are the initial aspiration mind and the ultimate mind called non-distinct. This explains that these ten minds of faith are difficult to generate, difficult to believe, and difficult to enter; those who hear of them all say, 'I am an ordinary person; how could it be possible that I am a Buddha?' Even if someone has a slight fraction of faith, they immediately demand spiritual powers and the power of the path. Therefore, one should know that one must first have such right faith; only then can one, through the Dharma power of right faith and right view, make extra effort and advance in cultivation in accord with the Dharma, so that bit by bit ignorance thins and the wisdom of liberation shines, gradually matching the depth of the Dharma one has realized oneself. Spiritual powers and virtuous functions follow what one has realized oneself; when faith is not yet attained, why seek spiritual powers? When speaking of 'gradual,' it means gradual within not departing from the single time, the single dharma-nature, the single wisdom, non-abiding, and non-attainment. Because within the principle of dharma-nature perfected by the meanings of the ten mysteries and six characteristics there is neither gradual nor sudden; it is only because the habitual conditioning of beginningless ignorance is deeply entrenched, making it difficult to abruptly conform to the principle with pure maturity, that there is the gradual. As for this 'gradual,' because it is ultimately without measures such as beginning and end, extension and brevity, long and short, it is called 'gradual.'

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Tenth, from "At that time" onward explains the bodhisattvas together asking Mañjuśrī about the eleven kinds of Buddha realms. The ten lines of verse that follow are Mañjuśrī's answer. Therein, the three gates are as before.

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1. Analyzing the meaning of the verses: In these ten lines of verse, there is one verse per line. The text of the verses answers the prior questions; the text of the verses is complete in itself, so it is not elaborated further.

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Second, in explaining the bodhisattva's name: Mañjuśrī is translated here as Wondrous Virtue (Miaode). Because his wondrous wisdom is adept at discriminating right from wrong with mastery, he is called Wondrous Virtue. This corresponds to the mao position of the east; this indicates that mao governs the zhen hexagram of the east, and zhen is thunderous movement, the beginning of rousing the hibernating creatures into life. This illustrates that this wondrous wisdom is the beginning of stirring and generating the mind of the ten faiths; therefore he is also called Wondrous Birth Bodhisattva (Miaosheng Pusa), in order to explain that all Buddhas generate the understanding of the ten faiths from this wisdom, and ultimately fulfill the ocean of all vows and practices of bodhi. That the world is named Golden illustrates the adducing of the cause and effect whose essence is the pure and unstained Dharma. It also indicates the second month of the golden womb, signifying the ten faiths as the sacred womb. The omnipresence of the Golden World and the omnipresence of Mañjuśrī illustrate the pervasiveness of the pure wisdom devoid of inherent nature. That the Buddha's name is Immovable Wisdom (Acalajñāna) is because fundamental ignorance is originally empty and has no entity that can move, and is thus called Immovable Wisdom. It merely responds to objects to know phenomena and responds to capacities to know faculties, like an echo responding to a sound, having no locus or physical form that can be apprehended—this is called wisdom. Because there is nothing to accept or reject, it is called immovable.

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Third, in matching the cause and effect of the stage: wondrous wisdom is the cause and immovable wisdom is the effect; they are also mutually cause and effect. If we take wondrous wisdom as adeptly discerning phenomena to reveal wisdom, then wondrous wisdom is the cause and immovable wisdom is the effect. If we take wisdom as arising from wisdom, then immovable wisdom is the cause and wondrous wisdom, Mañjuśrī, is the effect. Or, wisdom and discernment are together the cause and together the effect, illustrating that essence and function are one true reality, without two dharmas. Wisdom and discernment are also altogether neither cause nor effect, because their essence has no root and branch or resting place that can be attained; they are the sovereign knowing and seeing of the intrinsic dharmadhātu, not something to be grasped by comparing worldly cause and effect. When this Mañjuśrī and the Buddha of Immovable Wisdom first give rise to the mind of faith, it arises from this, and up to the culmination of faith they never depart from it; up to the fulfillment of one's own practice and the manifestation of the attainment of perfect enlightenment, they also never depart from it. This clarifies that one demonstrates and awakens sentient beings through the Buddha's wisdom, causing sentient beings to enter the Buddha's knowing and seeing. The Buddha's knowing and seeing is Mañjuśrī's wondrous wisdom and the Buddha of Immovable Wisdom; ordinary beings and sages equally possess it, and the Buddha reveals it to ordinary beings to cause them to awaken and enter it.

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Eleventh, from 'At that time' onward, there are eight lines of sūtra text, which collectively adduce the nine kinds of distinctions in the Sahā world and collectively adduce all distinctions in the ten directions, all clearly manifesting through the Buddha's spiritual power, as can be known from the text. The above simply follows what Mañjuśrī inquired and the answers given by the bodhisattvas of each stage. If one grasps the import according to the verses spoken, the principle is naturally distinct and clear. Furthermore, through the worlds, Buddha names, and bodhisattva names, one knows that advancing in practice through cause and effect is entirely the previously mentioned Buddha lands that adorn the pure Dharma nature. Among the four kinds of lands, the Golden World and the Buddha of Immovable Wisdom are the Buddha land in which the Buddha abides. The remaining nine worlds and nine Buddhas of wisdom are the Buddha lands that adorn the Dharma nature. Up through the ten grounds, it is entirely the 'Chapter on the Manifestation of the Tathāgata', which is the Buddha land where the attainment of perfect enlightenment is manifested; the Buddha land spoken of by the pure Buddha is the 'Chapter on the Four Truths'. In this single chapter, there are six general meanings: first, using the bodhisattvas' names to signify practice; second, using the colors of the worlds to signify the principle attained; third, using the Buddha names to signify the wisdom attained; fourth, using the cardinal directions to signify the Dharma attained; fifth, accomplishing the practices performed in the ten faiths; sixth, clarifying the similarities and differences in progressing through the ten faiths. As stated above, this can be known.

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Chapter 11: Pure Practice

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In intending to explain this chapter, it is distinguished into four sections: first, explaining the chapter title; second, explaining the reason for the chapter's occurrence; third, explaining the main theme of the chapter; fourth, explaining the meaning following the text.

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First, in explaining the chapter title: Why is it called the Chapter on Pure Practice? Because of the beginningless views, fundamental ignorance, greed, anger, ignorance, and attachment, now having generated the bodhicitta and faithfully delighting in the true Dharma, one suddenly overturns these views, fulfills the great vows, and expands the gateway of great compassion. If one merely counteracts them with the three emptinesses and signlessness, great kindness and great compassion will not arise, and one will be unable to accomplish Samantabhadra's practices. If one wishes to walk a long road, one cannot walk without feet; if one wishes to practice great compassion, enter the gateway of Samantabhadra, and pervade the practices of the dharmadhātu, being without error in all seeing, hearing, perceiving, and knowing, then the adornment of the myriad practices is accomplished. If one diligently cultivates these one hundred and forty gateways of great vows, then within the ocean of birth and death, all practices of seeing, hearing, perceiving, and knowing will become completely pure, entering Samantabhadra's practices; therefore it is called Pure Practice. Without these vows, even if one severs defilements, that is the practice of the two vehicles; even if one is a bodhisattva, one merely takes birth in a pure land. By means of these one hundred and forty gateways of great vows, one suddenly purifies all gateways of practice amidst defilement and dust, and thereby accomplishes Samantabhadra's practices of the dharmadhātu; therefore it is called Pure Practice. Using these great vows to adorn all worldly practices, they altogether become all bodhimaṇḍas of the dharmadhātu; therefore it is called Pure Practice. Transforming these views to accomplish great roots of goodness is why it is called Pure Practice.

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Second, in explaining the reason for the chapter's occurrence: it is to explain that the preceding 'Chapter on the Inquiries for Clarification' accomplished understanding within the ten faiths. Because this chapter accomplishes the practice of the ten faiths, this chapter must follow. This is because, even up to the fulfillment of the fruitional practices, one never departs from these great vows.

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Third, in explaining the main theme of the chapter: Bodhisattva Jñānaśirṣa (Wisdom Foremost) is from the crystal-colored world below, where the Buddha is named Brahmic Wisdom, illustrating that this is the wisdom of the inherently white, pure, and unstained essence of all Buddhas' Dharma, serving as the questioner. Mañjuśrī Bodhisattva is the wondrous wisdom adept at discerning of all Buddhas, serving as the master who preaches the Dharma. Using the gateway of the fundamental wisdom of all Buddhas, they adeptly serve as master and companion in question and answer, expounding the gateway of the one hundred and forty great vows to accomplish the inexhaustible ocean of practices of Samantabhadra's dharmadhātu across the ten faiths, ten abodes, ten practices, ten dedications of merit, ten grounds, and the eleventh ground. Using originally pure wisdom, he questions wondrous wisdom and expounds the gateway of the one hundred and forty pure vows, so as to purify defiled and pure fundamental ignorance across the six stages such as faith, the active clinging to dharmas of the seventh ground, the karmic predispositions of clinging to dharmas from the ten grounds onward, and the two ignorances of the Buddha stage, all at once within this mind of faith without letting biased clinging arise. Guarding against them through vows causes quiescence and function to be unobstructed. Therefore, using this gateway of the originally pure wisdom and wondrous wisdom of all Buddhas, expounding the one hundred and forty great vows to guard against the two obstacles of defilement and purity constitutes the main theme. As for the six stages, they encompass faith, along with the ten abodes, ten practices, ten dedications of merit, ten grounds, and the eleventh ground, cultivating the path according to each stage. Among the defilements of the six stages, there are twenty in each stage; thus the six stages together have one hundred and twenty fundamental ignorances, all caused by the view of individuality and extreme views. The two views have twenty, which together with the defiled and pure afflictions in progressive cultivation across the stages total one hundred and forty. To guard against these obstacles, the one hundred and forty vows cause this practitioner to be harmonious and unimpeded in principle and phenomena from the initial mind of faith, allowing the person of faith to realize that the essence of vows is without lack, and that the fundamental pure wisdom and wondrously discerning discernment of one's own mind are both true in movement and quiescence, avoiding biased cultivation. Therefore, the Lotus Treasury World is sustained by wind-circles as numerous as the dust motes of Mount Sumeru; all adornments upon it are because the wind-circles of great vows can sustain the myriad practices, invoking the fruit through practice, with the cause sustaining the fruit, and because through the power of vows one firmly maintains the wind-circles attained as retribution to sustain the lands. It is also said: 'Such adornments of the Lotus Treasury all arise from the power of Samantabhadra's vows.' Because without vows, practice is not accomplished, adornments do not appear, and one does not induce the inexhaustible circumstantial retribution. For this reason, the myriad practices of Dharma nature, compassion, wisdom, and wondrous discernment in the mind of faith all depend on the Buddha to be cultivated; there can be no separate existence. If one departs from the Buddha to have a separate dharma of one's own, one will not accomplish the mind of faith, will not accomplish the ten kinds of superior understanding, and will not accomplish practice. Even if one exerts asceticism and diligence, it is wrong vigor; toiling bitterly for multiple kalpas, one is reborn among humans and devas, and a single thought of greed or anger burns it all away. Therefore, the subsequent text of this chapter says: 'Abiding in the path of the Buddhas of the past, future, and present, and abiding along with sentient beings, never abandoning them.' Comprehending all characteristics of dharmas, severing all evil, and perfecting all goodness, one should be like Samantabhadra, foremost in physical form and image, with all practices and vows completely fulfilled. The explanation of the main theme is concluded above. The intent is to show that turning the karmas of distinction between mind and object clung to by ordinary beings all become an ocean of vows endowed with Samantabhadra's gateways.

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Fourth, interpreting the meaning by following the text: here the meaning is divided into two: first, classifying the thematic sections of the sūtra text of this single chapter; second, interpreting by following the text. As for the first, classifying the thematic sections of the sūtra text of this single chapter, the sūtra text of this single chapter is divided into fourteen sections in terms of meaning: First, from “At that time, the Bodhisattva Wisdom Foremost…” downward, beginning from how one attains bodily, verbal, and mental karma free from faults, among ten questions there are in all one hundred and ten inquiries concerning worldly karma and so forth, as can be known below. Second, from “How is one's birthplace complete…,” asking about the ten kinds of completeness, in the first, “completeness of clan,” there are two meanings: first, the worldly, which is being born into a family of noble clan and lineage as one's clan; second, the supramundane, which is being born into the family of the Buddha, being endowed with the Buddha lineage, where bodily marks, mindfulness, wisdom, and so forth are all of the Buddha's family and not worldly. Third, from “How…” downward, asking about ten kinds of wisdom, which are all supramundane supreme wisdoms, as can be known from the text. Fourth, from “How…” downward, asking about ten kinds of power: First, the power of cause means that in life after life one is able spontaneously to give rise to the power of great bodhi. The power of resolve means aspiring to and delighting in great bodhi so that the mind never regresses. The power of skillful means means that through great vows one skillfully awakens oneself without expending effort, and is also able to awaken others while saving effort, not going about in circles. The power of conditions means that the cognizing and the cognized are never lost or forgotten, because one constantly maintains the great vows. The power of faculties means that the roots of goodness of the great vows are never lost. The power of contemplation means the power of being able to contemplate, the power of śamatha, and the power of vipaśyanā: contemplation and calming are practiced together in tandem, and both are completely sovereign; or first contemplation and then calming, or first calming and then contemplation, or calming is precisely contemplation, or contemplation is precisely calming—in all of these one is completely sovereign. The power of reflective thought means not straying from the correct principle, so that wisdom is constantly present. Fifth, the ten questions from “How…” downward ask about the ten kinds of skillfulness: First, skillfulness regarding the aggregates clarifies that one is born conforming to the worldly five aggregates, yet does not attach to the fruitions of the five aggregates. Skillfulness regarding the elements means that one is born conforming to the eighteen elements and the phenomena of the three realms, yet is not defiled by the phenomena of the three realms. Skillfulness regarding the sense bases means taking the three realms and six destinies as bases and meditative concentration and liberation as non-bases, being separated from neither and yet free from defilement in their midst. Skillfulness regarding pratītyasamutpāda means not destroying the worldly twelvefold conditioned arising, dwelling in bondage without being defiled. Skillfulness regarding the form realm, desire realm, and formless realm means working together with others across the three realms without any attachment. Skillfulness regarding past, future, and present means that past kalpas are in future kalpas, and present kalpas are in past kalpas, so that the three times are mutually interpenetrating and completely sovereign. Sixth, the ten questions from “How…” downward ask about the seven factors of awakening and the three concentrations on emptiness, as can be known from the text. Seventh, the ten questions from “How…” downward ask about the six pāramitās and the four immeasurable minds, as can be known from the text. Eighth, from “How…” downward asks about the ten powers of a Buddha, as can be known from the text. Ninth, the ten questions from “How…” downward ask about the protection of the ten kings; this clarifies that where vows and practices reach, reverence is thereby invited. Tenth, the ten questions from “How…” downward ask how one becomes capable of serving as a teacher and guide upon whom sentient beings rely, as can be known from the text. Eleventh, the ten questions from “How…” downward ask how one becomes supreme and most wondrous among sentient beings, as can be known from the text. Twelfth, from “At that time…” downward up to “wondrously supreme merits,” there are eight and a half lines of the sūtra text clarifying that Mañjuśrī takes up the preceding one hundred and ten questions and praises Wisdom Foremost for questioning well. Thirteenth, from “Disciples of the Buddha: when a bodhisattva is at home…” downward, there are one hundred and forty great vows answering what was previously asked, causing bodhisattvas of the ten faiths to constantly apply their minds and purify the actions of their bodies, speech, and intentions, as the text fully explains. Fourteenth, at the very end, “Disciples of the Buddha, if bodhisattvas…,” has three lines of the sūtra text clarifying that by practicing in accordance with the teaching, one attains supreme benefit. Above, because the world has these one hundred and forty kinds of worldly affairs and phenomena, they are suddenly flipped into one hundred and forty kinds of great vows to accomplish the mind of inner cultivation within the ten faiths. Although it is a conditioned mind, it can accomplish the ten abodes. The ocean of principle-wisdom and great compassion within the five stages thereafter, and the ocean of myriad practices after entering the stages, are all able to be accomplished by the supreme conditioning power of these one hundred and forty great vows. If a bodhisattva of initial aspiration lacks these vows, whatever liberations they cultivate will all become the practices of śrāvakas and pratyekabuddhas; even if they are a bodhisattva, they will only be born into a pure land and lack the conditions for attaining buddhahood. For this reason, bodhisattvas who give rise to the aspiration in this teaching completely penetrate this conditioned [mind] to accomplish their principle-wisdom as Suchness.

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Chapter 12: Foremost in Worthiness

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In about to explain this chapter, five approaches are generally adopted for analysis: first, explaining the title of the chapter; second, explaining the reason for the chapter's occurrence; third, clarifying the chapter's central theme and purpose; fourth, clarifying regression and abiding of the faithful mind; fifth, interpreting the meaning by following the text.

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First, as for explaining the title of the chapter: Why is it named “Foremost in Worthiness” (Bhadraśrī)? Because the name of the bodhisattva is established in reliance on practice, and the title of the chapter is established in reliance on the Dharma and practice expounded by the bodhisattva. The chapter is named “Foremost in Worthiness” because it clarifies that one who has faith in and understands the Tathāgata's cause and effect and Samantabhadra's approaches of practice through the five stages, whose mental conduct is tame and compliant, harmonious, upright, and straight, with a deep mind and correct mindfulness, who delights in accumulating roots of goodness and constantly mindful of benefiting sentient beings, is called “worthy” (bhadra). Beginning from an ordinary person, the cause and effect, principle and wisdom of all Buddhas of the dharmadhātu are suddenly manifested and simultaneously illuminated, which is called “foremost in worthiness” (bhadraśrī). This establishes the name in reliance on the understanding and practice of the master of the Dharma. This “Foremost in Worthiness” is indeed the foremost in worthiness of the practice of Mañjuśrī and Samantabhadra within the ocean of the Buddha fruition. Because it is the forefront of having faith in the Buddha's cause and effect and principle and wisdom, and the forefront of the beginningless and endless understanding and practice of the consummate dharmadhātu, it is called the Chapter on Foremost in Worthiness. It is because the fruitional practices of the Buddha, Mañjuśrī, and Samantabhadra accomplish the initial forefront of the believer.

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Second, as for explaining the reason for the chapter's occurrence: The five chapters of the sūtra since the second assembly have only clarified the Dharma approaches cultivated by bodhisattvas of the ten faiths, as well as teachings such as the one hundred and forty vows. This chapter clarifies the Buddha fruition that is joyfully cultivated within the ten faiths, and the vast greatness of the practices, vows, and merits performed; hence, this chapter comes to be.

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Third, as for clarifying the chapter's central theme and purpose: it takes as its central theme clarifying that having already generated the mind of the ten faiths, one has already obtained blessings and acquired benefits.

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Fourth, explaining the retrogradation and abiding of faith has two meanings: first, that of the Three Vehicles; second, that of the One Vehicle. First, regarding that of the Three Vehicles: as stated in the Awakening of Faith, there are three kinds of giving rise to the mind [for awakening]: first, giving rise to the mind upon the perfection of faith; second, giving rise to the mind through understanding and practice; third, giving rise to the mind through realization. First, regarding giving rise to the mind upon the perfection of faith: depending on what kind of person and practicing what kind of conduct is faith perfected so that one is able to give rise to the mind? That is to say, depending on sentient beings of the indeterminate group, because they possess the power of habituated wholesome roots: having faith in karmic retribution, they can generate the ten wholesome deeds, weary of the sufferings of birth and death, and desire to seek unexcelled bodhi. Meeting with the buddhas, personally serving and making offerings to them, they cultivate faith throughout ten thousand kalpas; because their faith is perfected, the buddhas and bodhisattvas instruct them to give rise to the mind. Or, out of great compassion, they can give rise to the mind by themselves. Or, because the True Dharma is about to perish, through the conditions of protecting the Dharma, they can give rise to the mind by themselves. Those who, having thus perfected faith, are able to give rise to the mind, enter the definitely determined group and ultimately never retrograde; this is called abiding in the Tathāgata's lineage and corresponding with the correct cause. Second, regarding giving rise to the mind through understanding and practice: one should know that this is progressively superior. Because, from their initial correct faith onward, as the first asaṃkhyeya kalpa is about to be completed, profound understanding of the dharma of suchness becomes manifest before these bodhisattvas, and what they cultivate is free from signs. Third, regarding giving rise to the mind through realization: from the Ground of Pure Mind up to the Ultimate Ground of Bodhisattvas, what realm is realized? Namely, suchness. Because [this state] is spoken of as a realm only in dependence on transforming consciousness. Yet this realization has no realm; it is solely the wisdom of suchness, which is called the dharmakāya. Furthermore, as the treatise says: 'If there are sentient beings whose wholesome roots are slight and whose afflictions have been deep and heavy since long ago, even though they meet with a buddha and also get to make offerings, they nevertheless generate seeds of humans and gods or seeds of the two vehicles. Even if they seek the Great Vehicle, their faculties are indeterminate, and they either advance or retrograde.' The general meaning is that those whose own wholesome roots are slight and who give rise to the mind in dependence on others, or whom practitioners of the two vehicles instruct to give rise to the mind, because their understanding and practice are not genuine, all have attainment and realization, rejection and grasping, and universally abide in a stage of retrogradation. Furthermore, as the treatise says: 'If a person cultivates all wholesome dharmas, they naturally accord with the dharma of suchness.' Briefly stated, there are four kinds of skillful means: First, the fundamental skillful means of practice, which means contemplating that the self-nature of all dharmas is unproduced, being free from false views and not abiding in birth and death; contemplating that through the harmonious union of causes and conditions all dharmas do not lose their karmic retribution, generating great compassion, cultivating all merits, and gathering and transforming sentient beings so as not to abide in nirvāṇa—because one accords with the non-abiding nature of dharmas. Second, the skillful means capable of cessation, which means possessing shame and remorse and repenting errors, capable of stopping all bad dharmas and not letting them increase—because one accords with the nature of dharmas, being free from all faults. Third, the skillful means of initiating and increasing wholesome roots, which means diligently making offerings and paying homage to the Three Jewels, praising, rejoicing, and entreating the buddhas; because of a sincere mind of loving reverence for the Three Jewels, faith increases, so that one can aspire to seek the unexcelled path. Furthermore, because one is protected by the power of the Buddha, Dharma, and Saṅgha, one can eliminate karmic hindrances and one's wholesome roots do not retrograde—because one accords with the nature of dharmas, being free from the hindrance of delusion. Fourth, the skillful means of equal great vows, which means making the vow to transform and cross over all sentient beings to the end of the future so that none remain, causing them all to attain ultimate nirvāṇa without remainder—because one accords with the vastness of the nature of dharmas, which pervades all sentient beings equally without duality, not thinking of self or other, and being ultimately tranquil. Because a bodhisattva gives rise to such a mind, they attain a partial sight of the dharmakāya. Because they see the dharmakāya, according to the power of their vows they can manifest the eight aspects of attaining the way to benefit sentient beings. Yet this bodhisattva is not yet called the dharmakāya, because their out-flowing karma from immeasurable past lifetimes has not yet been severed, and in accordance with where they are born they correspond with subtle suffering, as extensively explained in the treatise. Reckoning their partial attainment of seeing the dharmakāya, this is precisely when faith is fulfilled and they enter the stage of the ten abodes and above. In the Three Vehicles, when the mind fulfills the ten faiths, one enters the first abode of the ten abodes, the Abode of the Initial Aspiration, and through the power of vows attains buddhahood. Second, regarding giving rise to the mind in the One Vehicle: as in this sūtra's giving rise to the mind in the ten faiths, at the time of the initial aspiration, one takes the fruit of the Tathāgata's initial attainment of true awakening in the first assembly, and Bodhisattva Samantabhadra's dharmadhātu of dust-mote pores multiplying endlessly, and in accordance with the fruit of practice of fundamental wisdom generates faithful mind, having faith in the fruit attained by other buddhas. Taking the fruit of the fulfillment of the Tathāgata's retribution in the Hall of Universal Light in the second assembly and the fruit of practice, one has faith in oneself, enters and cultivates the ten-colored worlds such as the golden-colored, which clarifies the principle of self-awakening. Buddhas such as the Buddha of Immovable Wisdom and the other ten wisdom Tathāgatas clarify that this is the Buddha-wisdom of one's own mind that is believed by one's own mind. Mañjuśrī clarifies the wondrous wisdom of discrimination upon the wisdom of one's own mind. Only when it is identical in essence and function, without the slightest deviation from the buddhas of the three periods of past and present, is it called giving rise to the mind of faith. From this mind of faith onward, the 'Chapter on the Names of the Buddha' clarifies that the names of the fruit of buddhahood demonstrating the attainment of true awakening believed in are omnipresent throughout the ten directions; the 'Chapter on the Four Noble Truths' clarifies that the Dharma gates spoken by the buddhas of the three periods pervade the realms of sentient beings, with distinct names according to each realm; the 'Chapter on Awakening through Light' clarifies that the realm of the Tathāgata's light of wisdom shines universally across the dharmadhātu without limit, causing those who give rise to the mind of faith to contemplate it with insight, so that their minds become vast like the Buddha's realm. The 'Chapter on the Bodhisattvas' Inquiries for Clarification' clarifies the ten kinds of dharmas practiced by bodhisattvas of the ten faiths, which are practices cultivated by oneself. In the 'Chapter on Pure Practice', the one hundred and forty great vows are the great vows generated at the stage of the ten faiths, completing the gate of great compassion and fulfilling the practice of Samantabhadra. This 'Chapter on the Chief of the Virtuous' clarifies that the merits of the fruit of buddhahood aspired to in the ten faiths are boundless, clarifying that the merit of chanting and upholding this chapter when first giving rise to the ten faiths surpasses making offerings to buddhas as numerous as the dust motes of ten buddha-lands for an entire kalpa, to say nothing of cultivating and polishing in accordance with one's understanding and practice. As in this sūtra, at the initial mind of the ten abodes, the very moment one gives rise to the mind, naturally one's body pervades the ten directions, demonstrating the attainment of true awakening. In the stage of the ten abodes, in the 'Chapter on the Merits of the Initial Aspiration', this will be clarified when reaching that stage; because the text is extensive, it is not cited here. As for the reason behind this matter, the general meaning clarifies that in generating the ten faiths in this sūtra, one gives rise to the mind solely through the inconceivable vehicle of the dharmadhātu, the vehicle of all-knowledge: not relying on the Buddha, not relying on the Buddha's Dharma, not relying on bodhisattvas, not relying on the bodhisattva Dharma, not relying on the śrāvaka Dharma or the pratyekabuddha Dharma, not relying on mundane dharmas, and not relying on supramundane dharmas does one give rise to one's mind; one gives rise to the bodhimind purely without any reliance. Giving rise to the bodhimind solely through all-knowledge, it is not like the Three Vehicles which give rise to the bodhimind relying on objects; one does not give rise to the bodhimind because there is a fruit of buddhahood after three asaṃkhyeya kalpas, nor does one give rise to the bodhimind because there is a fruit of buddhahood in the present three periods. By virtue of this meaning, all who enter this faith are free from retrogradation. Even if their habit-energy is not yet ripe and their mindfulness temporarily retrogrades, faith and the stage of the abodes once attained never retrograde, because of correct faith that one's own body and mind are entirely the dharmadhātu Buddha, devoid of the nature of self and other. Because the ten directions' buddhas' gate of the wondrous adornment of non-abiding wisdom equals the dharmadhātu and the realm of empty space, the dharma-nature constantly pervades the ten directions, manifesting a physical body in reflection like an image, identical with one's own body, fundamentally non-dual, and without difference in essence. The ten directions' buddhas' bodies of wisdom are like shadows, and their spoken words are like echoes; through such faith and understanding one will attain buddhahood. We who now believe also know thus and have faith and understanding thus; how could there be retrogradation? The entire body and entire mind and all realms are entirely the dharmadhātu; where could the essence, function, principle, and wisdom of the one true dharmakāya abide? Where could they retrograde to? If body and mind have something to rely on and abide in, then when that reliance is let go of, there will be retrogradation and loss. When one naturally understands that body and mind fundamentally have no reliance and no abiding, and fundamentally have nothing to be attained, all verbal distinctions are like echoes in the sky, responding through conditions of non-action and letting sound form according to things, fundamentally without reliance or abiding. Understanding such a dharma and generating faith and understanding, there is no retrogradation. Those who give rise to the mind relying on dharmas will undergo retrogradation when they let go of what they attained and relied upon. Therefore, in the Awakening of Faith, those who give rise to the mind through realization mostly abide in the stage of retrogradation, because there is something attained that can be realized. Therefore, mounting this inconceivable vehicle, the vehicle of all-knowledge without reliance or abiding, and giving rise to the bodhimind, once attained one never retrogrades. If there are those who retrograde, it is only because their faith is not yet perfected: because they have attainment in the Buddha's teachings and in the vehicle ridden by the Tathāgata, because they have grasping and rejecting, and because faith is not yet completed, they do not enter the stream of faith. Furthermore, this sūtra says: 'Even if there is a bodhisattva who throughout immeasurable hundreds of thousands of nayutas of kalpas practices the six pāramitās and is endowed with the six supernatural powers, because they have not yet heard this Mahāvaipulya Buddhāvataṃsaka Sūtra, they are still called a nominal bodhisattva, not a true bodhisattva. Even if they hear it again, they do not believe and do not enter,' as extensively stated in the sūtra. As a verse of this chapter says: 'Among all sentient beings in all worlds, / Few desire to seek the Śrāvaka Vehicle; / Those who seek the Pratyekabuddha [Vehicle] are even fewer; / Those who advance toward the Great Vehicle are extremely rare to encounter. / Advancing toward the Great Vehicle is still easy; / Being able to have faith in this Dharma is doubly more difficult.' Furthermore, as a subsequent verse says: 'If someone holding ten buddha-lands in their hand / Were to dwell in empty space for a whole kalpa, / What they did would not be difficult; / Being able to have faith in this Dharma is doubly more difficult.' Because surpassing this difficult-to-believe [teaching] and being able to truly believe, determining not to retrograde is difficult. Furthermore, as Bodhisattva Samantabhadra says in this sūtra: 'Merely hearing the Tathāgata's name and the Dharma gates spoken by him, even if one hears and does not believe, it can also become the seed of diamond-like wisdom,' making the analogy of a person eating a small diamond. If considered as a distant cause, none retrograde; but if considered as the cause for attaining buddhahood in the present, they are precisely people who do not yet have faith.

16.24

Fifth, as for explaining the meaning following the text: for this single chapter of the sūtra, the meaning is divided into two parts: first, a general breakdown of this chapter; second, explaining the meaning following the text. First, as for the general breakdown of this chapter: within this single chapter, it is broadly divided into fourteen sections. (1) From "At that time, Mañjuśrī" downward, the two verses are the section where Mañjuśrī requests the teaching on the merit of generating the bodhicitta. (2) From "At that time, the Bodhisattva Bhadraśrī answered in verse saying" downward, there are 714 verses, which are the Bodhisattva Bhadraśrī's reply. The last three and a half lines of the sūtra clarify that spoken verses elicited the approval of all the Buddhas. (3) From the initial "Excellent, O noble one, you should listen attentively" downward, the eight verses are the section clarifying that the merit of generating the mind is vast and difficult to measure, and is spoken of briefly according to capacity; this is to clarify that because the bodhicitta cannot be measured by boundaries, its merit must likewise be so. (4) From "The bodhisattva generates the intent to seek bodhi" downward, the six verses are the section clarifying that which causes the initial generation of the mind. (5) From "With deep mind, faith and understanding are ever pure" downward, the eighteen verses are the section clarifying the increase of faith in the Three Jewels. (6) From "If one constantly believes in and honors all the Buddhas" downward, the ninety-five verses are the section clarifying advancing in practice and obtaining the fruits. (7) From "The bodhisattva diligently cultivates practices of great compassion" downward, the 151 verses are the section clarifying that the bodhisattva attains the fruit, practices compassion to teach and transform sentient beings, and creates offerings with mastery. (8) From "There is a supreme samādhi named Joy" downward, there are 160 verses, which are the section clarifying the cause and fruit of emitting radiant light. (9) From "Such gates of radiant light as these" downward, the twenty verses are the section clarifying the sources of the light and the distinctions among the lights. (10) From "There is a supreme samādhi capable of manifesting" downward, the eighty-one verses are the section clarifying the mastery of samādhi. Such samādhi gates of the vast net, which are mutually identical yet different without obstruction and sovereign, whose entering and arising, concealing and appearing are simultaneous and sovereign: this is because according to the differences in sentient beings' karma, what is seen differs; it is because all Buddhas possess mastery in attaining the Way, and because sentient beings' karma has mastery. Yet the Tathāgata's mind is unconditioned, his wisdom responds like an echo or shadow, having no nature of coming or going to be accepted or rejected. It is like the analogy of an echo responding to a sound; like the analogy of water flowing secretly underground, nourishing all grasses and trees so each flourishes; like the analogy of the spring warmth bringing forth vegetation; like the analogy of water nourishing fish and dragons; like the analogy of vegetation born of the earth; like the analogy of fire cooking food; like the analogy of wind blowing, benefiting sentient beings with long or short lives. If one contemplates this through analogies and illuminates it with wisdom, grasping and emotional attachments will perish. The wisdom that accords with reality is originally thus; because of grasping and attachments, even if one attains a fraction of the supra-mundane fruit of the Way, one still cannot attain great mastery. (11) From "All Tathāgatas together proclaim" downward, there are 158 verses, which are the section clarifying the presentation of twenty analogies to illustrate the teaching. (12) From "The foremost wisdom, the vast wisdom" downward, there are fourteen verses, which are the section clarifying the difficulty of believing that by having faith in the Buddha's wisdom, one desires oneself to be equal in wisdom. (13) From "In the presence of sentient beings as numerous as the dust motes of ten lands" downward, there are four verses, which are the section clarifying the attainment of blessings through faithful joy in reciting and upholding [the text]. (14) From "At that time, the Bodhisattva Bhadraśrī" downward, the three and a half lines of the sūtra are the section clarifying that the Dharma-gate taught by the Bodhisattva Bhadraśrī, through its majestic power, inspired the Buddhas of the ten directions to rub his crown and give approval. Second, as for explaining the meaning following the text: the text itself is complete and clear, so there is no need to explain it further. Only that which is obscure and difficult to know will be explained. The above has comprehensively clarified the completion of faith through the fruit, leading into true realization. Below, ascending to the palace of the god Śakra to teach the Dharma-gate of the ten abodes: of this assembly, the "Chapter on Ascending to the Peak of Mount Sumeru" is the introductory section, the remaining five chapters are the main doctrinal section, and from the end of the "Chapter on Clarifying the Dharma," the shaking of the earth and the rain of flowers constitute the transmission section.

16.25

Chapter 13: Ascending to the Peak of Mount Sumeru

16.26

Within this stage of the ten abodes, there are six chapters of the sūtra: first, the "Chapter on Ascending to the Peak of Mount Sumeru"; second, the "Chapter on Praises in Verse atop the Peak"; third, the "Chapter on the Ten Abodes"; fourth, the "Chapter on Brahmacarya"; fifth, the "Chapter on the Merit of the Initial Generation of the Mind"; and sixth, the "Chapter on Clarifying the Dharma." These six chapters together complete the Dharma-gate of the ten abodes.

16.27

Approaching the explanation of this chapter, the meaning is divided into three parts: first, explaining the chapter's purpose; second, expressing the Dharma by means of place; third, explaining the meaning following the text.

16.28

First, as for explaining the chapter's purpose: it clarifies that previously, in the Universal Light Hall on the earth among humans, the completion of the mind of the ten faiths has ended. This peak of Mount Sugopita clarifies the entry into the ten abodes from the ten faiths, signifying the ascent and advance into the stage; therefore, this chapter must come next.

16.29

Second, as for expressing the Dharma by means of place: it clarifies that this mountain is within seven rings of golden wheel-encircling mountains and seven great oceans; it rises eighty-four thousand yojanas out of the water, and its breadth is also the same. It is composed of four precious gems: gold on the east face, silver on the west face, crystal on the south face, and carnelian on the north face. Above it are four tiers, and upon each tier are eight classes of heavenly beings—four times eight being thirty-two. The center is called the Wondrously High Peak, atop which the heavenly ruler Śakra resides in a gem-studded palace; collectively, this is the heaven of Śakra. In the Heaven of the Thirty-Three, all take Śakra as their sovereign. Śakra has four names: first, Heavenly Sovereign Śakra; second, Kauśika; third, Śakro Devānām Indraḥ; and fourth, Indra. The general meaning of the name is "Capable Sovereign," because he can act as sovereign over the devas. This Mount Sugopita is compounded of the four precious gems, and the precious palaces of the devas adorn it above; hence it is Mount Sugopita. Beyond this mountain are seven rings of golden mountains and seven great oceans. As for the broad wingspan of the garuḍa bird being thirty-three thousand and sixty thousand li, there is no text in this sūtra, and it is unknown which teaching speaks of it. Flying swiftly, with one flap of its wings it covers 190,000,000 li, yet it takes seven days and seven nights to reach its peak. This mountain stands in the midst of the great ocean, shaped like an hourglass drum, towering steeply, impossible to climb with hands and feet. This is to express that this Dharma-gate of the ten abodes—newly born into the family of the Tathāgata's wisdom as a true child of the Buddha—cannot be reached through conditioned, arising-and-perishing seeking and contemplation, nor scaled by the mental thoughts of erudition; hence Mount Sugopita is used to illustrate and express this, causing later people to emulate and train in it. "Mountain" carries the meaning of being lofty and supreme; this represents the ten abodes abiding in the ocean of wondrous wisdom of the dharmakāya where the Buddha abides, and thus has the meaning of being supra-mundane, lofty, and supreme. "Mount Sugopita" (Wondrous Peak) carries the meaning of immovability. As the dwelling of the devas, it carries the meanings of wondrous joy and adornment; this represents that the bodhisattva at this stage, through expedient samādhi, is serene and immovable, without thoughts and without mind, neither collecting nor restraining, naturally concentrated in accordance with nature, conforming to the principle of equality and uniting with the dharmakāya. Suddenly, wondrous wisdom is born from this samādhi, beginningless ignorance is entirely ungraspable, and abiding in the Buddha's wondrous wisdom there is nothing to rely upon. Attaining the wondrous joy of the Dharma and the adornment of wisdom, one surpasses emotional views. Of the wondrous, subtle sūtras of liberation spoken by all Buddhas, there is none that is not understood, because one is born into the Tathāgata's family of wisdom. The ignorance of the three realms is completely exhausted in a single instant; there are only habitual tendencies and afflictions, which are gradually cured with the Dharma. As the "Chapter on the Ten Abodes" below states: "Children of the Buddha! The dwelling place of a bodhisattva is vast, equal to the dharmadhātu and space. Children of the Buddha! It is because the bodhisattva abides in the family of the Buddhas of the three times." Furthermore, as the "Chapter on the Merit of the Initial Generation of the Mind" states: "You should know that this person is equal to all Buddhas of the three times, equal to the realm of all Tathāgatas of the three times, equal to the merits of all Tathāgatas of the three times, attaining the Tathāgata's single body and immeasurable bodies, and ultimate, equal, true wisdom; the moment they generate the mind, they are praised together by all Buddhas of the ten directions... up to shaking all worlds and manifesting the attainment of Buddhahood in all worlds," and so forth, as the text broadly clarifies. This cannot be equated with the provisional teachings of the three vehicles, where bodhisattvas of the three stages of worthiness prior to the grounds subdue active ignorance, and realize the path upon the first ground. This is because the teaching of this sūtra generates the mind based on the fundamental, immovable wisdom of all Buddhas; it generates the mind by mounting the Tathāgata's vehicle of all-knowledge; and within this stage of the ten abodes, one can be equal in wisdom to the Tathāgata. It is not like the three vehicles, which merely apply the contemplation of the three emptinesses to temporarily subdue active [afflictions]. In this sūtra, the one who generates the mind generates the bodhicitta from the Buddha's immovable wisdom; even if there are remaining habitual tendencies, one cures them with non-abiding wisdom, which is still the fundamental wisdom. It is neither subdued nor severed, because its fundamental quiescence functions with mastery, because there is no substance to be severed, and because there is nothing to be subdued. Even if one cultivates samādhi, because one accords with natural purity, there is neither grasping nor restraining, nor is there suppression, for it accords with self-purity. Even if one engages in differentiation, the wisdom that accords with nature acts according to phenomena, and there is likewise neither acceptance nor rejection. Thus according with the Dharma, one regulates habitual tendencies to conform to principle and wisdom, making accustomed practice increasingly radiant, like the Buddha's vows and practices, maturing within the worldly realm in accordance with phenomena, with great compassion neither emerging nor submerging. Because mind and objects are a single reality without emerging or submerging, the sūtra uses analogies such as the asura king abiding in the ocean neither emerging nor submerging to express this.

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新華嚴經論 — Classical Chinese