新華嚴經論 17

English (machine translation) 17

Language: English

The second bodhisattva is named Sarvamati, his world is named Padmapuṣpa, and his Buddha is named Anantamāsa. Here the meaning is divided into five: first, explaining the bodhisattva's name; second, explaining the world's name; third, explaining the title of the buddha-fruition cultivated through progressing according to the stage; fourth, explaining the substance of his throne; fifth, determining the direction from which he came. First, explaining the bodhisattva's name: why he is named Sarvamati is because, in advancing cultivation according to the stage, he penetrates all phenomena as having no substance and no nature, not being confused or attached. This corresponds to the second, the Abode of Cultivating the Ground, cultivating the ten pāramitās within the precept pāramitā, taking the fact that all phenomena have no substance and no nature, being neither defiled nor pure, as the substance of the precepts. Like these stages of the ten abodes, the "Chapter on Pure Conduct" is their substance of precepts. Second, explaining the world's name: why the world is named Padmapuṣpa, which is translated here as red lotus flower, is to symbolize that the marks of the precepts are undefiled, dwelling in the world resplendent and radiant, blossoming with adornment, where myriad practices induce their fruition, presenting an admirable aspect. Third, explaining the title of the buddha-fruition cultivated through progressing according to the stage: the Buddha is named Anantamāsa because the bodhisattva is named Sarvamati, and the buddha-fruition is likewise named Anantamāsa, explaining that cause and effect correspond to each other. That is, it explains that Sarvamati is the person who cultivates and attains all Buddhas' wisdom, the world is the Dharma cultivated, and the buddha-fruition is the fruition attained in the Abode of Cultivating the Ground, explaining that it can cool all afflictions. Fourth, the substance of the throne is as explained before. Fifth, determining the direction from which he came: they are the assembly of the south. This symbolizes that the south is the position of Li, meaning emptiness, meaning patterned ornamentation, and meaning resplendent red colour; just as the sun at high noon in the south shines upon myriad forms with perfect and comprehensive clarity; therefore the bodhisattva is named Sarvamati, the world is named Padmapuṣpa, and the Buddha is named Anantamāsa. This corresponds to the youth Sudhana seeing the bhikṣu Sāgaramegha seeing the Buddha expound the Samantamukha Sūtra; if one reflects on this through its meaning, it will naturally become clear.

17.3

The meaning of the third, the Bodhisattva Utkṛṣṭamati (Sheng hui), is divided into four: first, explaining the bodhisattva's name; second, explaining the land of residence; third, explaining the title of the Buddha-fruit corresponding to the stage; fourth, explaining the direction from which he comes. First, explaining the bodhisattva's name: he is named Utkṛṣṭamati (Superior Wisdom) because, in progressing through the stages, [his realization] becomes even more lucid and pure; without displacing a single phenomenon, he surpasses the preceding stage. Second, explaining the name of the world: it is named the Ratnapuṣpa (Jeweled Flower) World because this illustrates using the kṣānti-pāramitā to attain the wisdom of all Buddhas, able to practice the conduct of forbearance by means of the essence of the Way. 'Flower' means practice; it illustrates using the practice of forbearance to adorn the dharmakāya of wisdom. Third, explaining the title of the Buddha-fruit: the Buddha is named Acalacandra (Immovable Moon) because, having attained the principle, practice is perfected, and penetrating mind and objects there is nothing that can move [him]; this illustrates being able to endure. 'Moon' means the cooling [aspect]. Fourth, explaining the direction from which he comes: he is among the assembly of the west, because the west corresponds to autumn, to destruction, and to the truth of suffering, while the position of loving-kindness and compassion lies within it. Just as in the ten dedications of merit Sudhana visits Avalokiteśvara to the west of the Diamond Mountain: this shows that metal corresponds to destruction, symbolizing the cultivation of compassionate forbearance in the very place of manifold sufferings. For these reasons, the bodhisattva is named Utkṛṣṭamati, the world is named Ratnapuṣpa, and the Buddha is named Acalacandra, altogether illustrating the superior power and function of realizing phenomena and perfecting forbearance. This is the meaning of the jeweled flower; this is the remedial Dharma-gate for the abode of cultivation. This corresponds to Sudhana's meeting with the bhikṣu Supratiṣṭhita, who attained the unimpeded Dharma-gate because of being able to endure.

17.4

The fourth bodhisattva is named Guṇamati (Gongde hui); in this meaning it is divided into four: first, explaining the bodhisattva's name; second, explaining the name of the world; third, explaining the title of the Buddha-fruit; fourth, explaining the direction from which he comes. First, explaining the bodhisattva's name: why is he named Guṇamati (Virtue-Wisdom)? In this stage one cultivates the vīrya-pāramitā, diligently performing actions that benefit beings and broadly helping sentient beings, and thus accrues many merits and virtues; hence the name is established. Second, explaining the name of the world: it is named the Utpala Flower, translated here as the blue lotus; among lotuses of all colors, this flower is the most superior. This is to illustrate that among all practices, vigor is the most superior; using this flower as the Dharma-essence of the residence, all myriad practices take this as their merit. Third, explaining the title of the Buddha-fruit: it is named Vāyucandra (Wind Moon) to show that through the vīrya-pāramitā, free from arrogance and without remissness, one attains Buddhahood in a single thought as swiftly as the wind. Furthermore, it illustrates that diligent contemplation, concentration, and wisdom are like the wind, able to dissolve the defiled and pure dust and grime of ignorance; both fragrant and foul are blown away, just as the wind can purify. Fourth, explaining the direction from which he comes: he belongs to the assembly of the north. The north corresponds to the Kan trigram, to blackness, to folly, and to the meaning of peril and thieves in the mundane world. It also occupies the position of the teacher and the ruler. For these reasons, through the vīrya-pāramitā one diligently cultivates beneficial practices, shattering delusion, departing from darkness, and swiftly causing Buddhahood to be attained. Therefore, the bodhisattva is named Guṇamati, the world is named Utpala Flower, and the Buddha-fruit is named Vāyucandra, because the wind can cleanse all defilements. The above is the remedial Dharma-gate within the abode of noble birth. This corresponds to Sudhana's fourth spiritual friend, the elder Megha, expounding the Dharma-gate of the syllabary, penetrating conventional phenomena and enabling the foolish and dark to attain supramundane joy.

17.5

The fifth bodhisattva is named Vīryamati (Jingjin hui); herein, the four points are as before. First, why he is named Vīryamati: this illustrates that this stage is the abode of endowed skillful means, wherein one energetically and diligently cultivates the concentration-gates of skillful means to manifest deep wisdom, hence establishing the name. Because within a single practice boundless practices are endowed, the name of vigor arises upon the position of concentration, and the name of merit arises upon vigor, showing that all practices function interpenetratingly, with a single practice endowing boundless practices. Second, the world is named Vajrapuṣpa (Diamond Flower) because, taking the Dharma-nature as the essence of dhyāna, wondrous wisdom arises to discern the correct from the deviant. There is nothing it cannot shatter—this is the meaning of the diamond. 'Flower' means practice, illustrating the wondrous function of concentration and wisdom in being able to discern. Third, the Buddha-fruit is named Jalacandra (Water Moon) because the essence of concentration can purify, cool, and manifest myriad phenomena, just like water. Fourth, explaining the direction from which he comes: he belongs to the assembly of the northeast. The northeast corresponds to the Gen trigram, signifying mountain, stone, gates and towers, the youth, early light, height and prominence, stillness, and stopping; this illustrates that the essence of concentration is universally applied to progress through all stages and practices, dispelling ignorance, engendering illumination, cooling the fever of afflictions, and encompassing the roots and branches from the beginning to the end of progress. Because Gen signifies the roots and branches of the year's beginning and end, it represents early light and stopping. The bodhisattva is named Vīryamati, the world is named Vajrapuṣpa, and the Buddha is named Jalacandra. This corresponds to Sudhana's fifth spiritual friend, the elder Muktaka, who presides over the gate of dhyāna: within his body he manifested Buddha-lands as numerous as the dust motes of ten Buddha-kṣetras, all contained within his body, and in each of the ten directions Buddha-lands as numerous as the dust motes of ten Buddha-kṣetras were all contained within his body, showing that the essence and function of dhyāna are all-pervading.

17.6

The sixth, the Bodhisattva Bhadramati (Shan hui): the four points are as before. First, explaining the bodhisattva's name: this illustrates that in this abode of the upright mind, one cultivates the wisdom gate of the prajñā-pāramitā; hence the bodhisattva is named Bhadramati. Second, the world of Suvigandhapuṣpa (Wondrous Fragrant Flower): this illustrates that the fragrant flower of the wondrous function of wisdom blooms into the Buddha-fruit of oneself and others, showing that preaching the teachings through wisdom is the meaning of the fragrant flower. Third, the Buddha is named Vimukticandra (Liberation Moon), illustrating that wondrous wisdom discriminates and mind and objects are liberated. Fourth, explaining the direction from which he comes: this belongs to the assembly of the southeast. The southeast is the Xun trigram; Xun signifies the teachings of the wind and spoken words, symbolizing that in this stage one skillfully expounds the wondrous Dharma with wisdom, teaching and transforming sentient beings to liberate them. Therefore, the bodhisattva is named Bhadramati, the world is named Suvigandhapuṣpa, and the Buddha is named Vimukticandra. This corresponds to Sudhana's sixth [friend], the bhikṣu Sāgaradhvaja, whose body and mind were tranquil and free of inhalation and exhalation, and whose body emitted emanation bodies pervading the dharmadhātu, illustrating that stillness and function are unobstructed and that he attained the supernatural powers of quiet cessation.

17.7

The seventh bodhisattva is named Mati (Zhihui); the four points are as before. First, explaining that the bodhisattva is named Mati: this seventh abode of non-retrogression is the gate of perfecting great loving-kindness and compassion; only when wisdom is perfected can one follow convention and skillfully enter saṃsāra, hence the name. Second, the world is named Manorama-puṣpa (Pleasing Flower) because, possessing wisdom, one remains in saṃsāra, according with the six destinies to benefit beings through shared endeavors; knowing their faculties and pleasing worldly ways, one causes them all to attain entry into the joy of the Dharma without sorrow, hence the name Manorama-puṣpa. Third, the Buddha is named Anuttaracandra (Unsurpassed Moon), illustrating that among all practices loving-kindness and compassion come foremost; because saving and benefiting sentient beings is the most supreme, he is named Anuttaracandra. Fourth, the direction from which he comes is the southwest, which is the Kun trigram, representing faithfulness and compliance, the mother, the earth, and the multitude. It illustrates that the upāya-pāramitā takes great compassion as its mother, entering into the ground of saṃsāra of all sentient beings, sharing in the benefits of all sentient beings to teach and transform them, causing them to faithfully comply and enter the correct Dharma. Therefore, the bodhisattva is named Mati, the world is named Manorama-puṣpa, and the Buddha is named Anuttaracandra. This corresponds to Sudhana's seventh spiritual friend, the upāsikā Āśā, which translates as 'Fulfilled Vow', because through the practice of great loving-kindness and compassion she fulfills the vows of sentient beings. This resembles this direction's southwest possessing the meaning of the mother, symbolizing the position of compassion.

17.8

The eighth, the Bodhisattva Tattvamati (Zhenshi hui): the four points are as before. First, explaining the bodhisattva's name: because within this eighth abode of the innocent youth one practices the praṇidhāna-pāramitā, using real wisdom so as not to mislead sentient beings. Second, explaining the name of the world: the world is named Aruṇapuṣpa, translated here as the red lotus. This flower has distinct red and white hues; its red color represents this stage. This is the stage of increasing wisdom of the eighth abode, illustrating that with great wisdom one practices compassion in accord with vows, causing wisdom and compassion to be consummate, just as the red lotus has distinct red and white, white representing wisdom and red representing compassion. The world is named the Red Lotus to symbolize that in accord with true wisdom one abides in saṃsāra without defilement, just as the lotus abides in water, opening forth red and white, fair to behold. Third, explaining that the Buddha is named Nakṣatracandra (Constellation Moon): in this stage true wisdom is radiant, knowing faculties and discerning differences; the Buddha is named Nakṣatracandra to symbolize penetrating clearly the diverse faculties and natures of sentient beings. Fourth, explaining the direction from which he comes: it is the northwest, corresponding to Qian, to the father, to hardness, to heaven, and to roundness, pure white and able to manifest, with all colors dwelling within it. For these reasons, the bodhisattva is named Tattvamati, the world is named the Red Lotus, and the Buddha is named Nakṣatracandra, altogether illustrating that great wisdom is consummate and bright, able to manifest the diverse faculties of sentient beings, just as heaven manifests appearances and all kinds of things clearly. This corresponds to Sudhana's eighth spiritual friend, the ṛṣi Bhiṣmottaranirghoṣa, which translates as 'Utterance Inspiring Awe', illustrating that true wisdom is consummate and bright, and when words are uttered, all deviant views are awestruck. He is a ṛṣi to symbolize that in this stage wisdom increases without defilement, and also to symbolize that attaining wisdom accords with [the external form of] deviant views.

17.9

The ninth, the Bodhisattva Anuttaramati (Wushang hui): the four points are as before. First, explaining the bodhisattva's name: because this stage is the abode of the Dharma prince of the bala-pāramitā, skillfully expounding the Dharma, he is named Anuttaramati. Second, explaining the name of the world: it is named the Naradapuṣpa World—'nara' translates here as 'man' and 'da' as 'bearing/upholding'—because this flower's fragrance and purity are extraordinary, and people bear and wear it; this symbolizes that because this stage's bodhisattva skillfully expounds the wondrous Dharma with extraordinary beauty, those who hear it attain the fragrance of the fivefold dharmakāya of precepts, concentration, wisdom, liberation, and the knowledge and vision of liberation, and all people recite, bear, and wear it; hence the world is named the Naradapuṣpa World. Third, explaining that the Buddha is named Viśuddhacandra (Pure Moon): because this stage's bodhisattva skillfully expounds the Dharma, becoming a great Dharma master able to purify the afflictions of self and others, the Buddha is named Viśuddhacandra. Fourth, the direction from which he comes is the assembly of the zenith below (nadir), illustrating that the nadir consists of the diamond, water, and wind wheels, capable of upholding the world. This symbolizes that this stage's bodhisattva skillfully expounds the wondrous Dharma, upholding the standards and rules of the world for people to emulate. Therefore, the bodhisattva is named Anuttaramati, the world is named Naradapuṣpa, and the Buddha is named Viśuddhacandra. This stage corresponds to Sudhana's meeting with the brāhmaṇa Jayoṣmāyatana, climbing the mountain of knives and plunging into the mass of fire, where all the devas and humans who came to see him attained the Way and departed. This illustrates that the bodhisattva, with wisdom perfected, conforms to deviant [paths], gathering the heterodox traditions and causing them to enter right view.

17.10

Tenth is the bodhisattva Firm Wisdom, for whom the four meanings are as before. First, explaining the reason the bodhisattva is named Firm Wisdom: because this stage is the Abode of Consecration, in which one practices the wisdom (jñāna) pāramitā and is able firmly to benefit all sentient beings, he is named for this. Second, the world is named Space Flower: because the sun of wisdom shines upon the worldly and the transworldly without any dependence or abiding whatsoever, it is named for this. Third, explaining the reason the Buddha's epithet is Clearly Understanding Moon: because in this stage great wisdom is completely illumined, universally shining upon the world with nothing that is not clearly understood, he is named for this. Fourth, the direction from which they come: they are the assembly of the zenith. The zenith represents empty space, the sun, moon, and stars; this represents great wisdom being without dependence, relying neither on emptiness nor on existence, brightly mirroring the myriad phenomena like the sun, moon, and stars. This stage corresponds to the youth Sudhana visiting the daughter of King Siṃhadhvaja named the maiden Maitrāyaṇī. 'The daughter of King Siṃhadhvaja' indicates the fulfillment of wisdom and compassion. Because this sequence of the ten abodes reaches its completion, one has already been born into the family of the Buddha, harmonising and merging the ten dharmas of compassion and wisdom, bringing this sequence to complete fulfillment. Since from the first abode one is newly born into the family of the Buddha, cultivating wisdom to practice compassion—this is the king's daughter Maitrāyaṇī. When in the ten grounds the cultivation of compassion is already complete, at the beginning of the eleventh ground one practices wisdom by means of compassion—this is the Buddha's mother Māyā. Illusorily giving birth to the Buddhas is great wisdom; the mother is great compassion. The extensive meaning will become completely clear when we come to the text. As in the following ten sections of verse, it may be known by following the text. All have been explained in accordance with the preceding outline. The above bodhisattva names, world names, and the ten Buddha fruitions are altogether titles of the causes and fruitions of progressive cultivation according to stage within these ten abodes; they represent dharmas in accordance with the directions, and their names are established in accordance with their entry into the Dharma, which may be understood as correlated above.

17.11

Chapter 15: The Ten Abodes

17.12

About to explain this chapter, I will make distinctions under five headings: first, explaining the chapter's title; second, explaining the chapter's purpose; third, clarifying the chapter's central theme; fourth, summarising the sequence of severing delusions; fifth, explaining the meaning following the text.

17.13

First, explaining the chapter's title: because this chapter explains the approaches of the ten kinds of abodes, it is called the 'Chapter on the Ten Abodes'.

17.14

Second, explaining the chapter's purpose: because the preceding chapter was an approach of verses of praise encouraging cultivation, whereas this chapter directly sets forth the practice of cultivating the ten abodes, this chapter must follow. 'Ten abodes' means being born to abide within the great wisdom of all Buddhas; having entered this abiding, one never regresses, and therefore it is called 'abode'.

17.15

Third, clarifying the chapter's central theme: it clarifies that this chapter takes the explanation of the ten abodes and the twenty kinds of causes and fruitions of progressive cultivation as its primary doctrine. Furthermore, it takes abiding in where the Buddhas abide as its primary doctrine. This clarifies that within the stages of these ten abodes there are two kinds of cause and fruition in each, each within its respective abode: the ten dharmas cited first are conditions for aspiring towards advancement; the ten dharmas cited later are the fruitions of study and practice within that respective abode. This is fully clarified in the text.

17.16

Fourth, comprehensive synthesis of the sequence of severing delusions: As in the Abode of the Initial Aspiration, the Abode of Preparing the Ground, and the Abode of Practice, in these three abodes it explains the overall cultivation of the supramundane mind, shattering the entanglements of worldly afflictions. As for those worldly afflictions, as Sudhana chanted in verse, there are ten fundamental afflictions and six derivative afflictions in total. The ten fundamental afflictions are: first, desire; second, form; third, formlessness—these three are the fundamental places of entanglement in the three realms; fourth, arrogance; fifth, the realms of existence; sixth, craving; seventh, ignorance; eighth, greed; ninth, anger; and tenth, the king of mental māras, making ten. Furthermore, the six derivative afflictions are: first, flattery; second, deceit; third, doubt; fourth, stinginess; fifth, jealousy; and sixth, overweening pride. Sudhana's verse says: 'The three realms of existence serve as the city walls; / Arrogance serves as the rampart. / The various realms of rebirth serve as the gateways; / The water of craving serves as the moat. / Ignorance covers them in darkness; / The fires of greed and anger rage fiercely. / The demon king acts as the ruler, / And childish beings abide relying upon him. / Greed and craving serve as the ropes; / Flattery and deceit serve as the bridles. / Doubt blinds their eyes, / And they enter into various evil paths. / Due to stinginess, jealousy, and overweening pride, / They fall into the three evil paths.' This is explained in terms of the orientation of the inner mind, not in terms of the view of a self, extreme views, attachment to views, attachment to precepts, or evil views. When wisdom is accomplished in the inner mind, the various views are naturally liberated. Because the essence of the One Vehicle teaching is explained merely in terms of awakening from ignorance to accomplish great wisdom and utilizing the various views to act with mastery, on this account the five views are not discussed. Just as in the stage of the ten faiths, Mañjuśrī asked Dharmaśīrṣa Bodhisattva about the eleven afflictions: What are the eleven? First, greed; second, anger; third, ignorance; fourth, arrogance; fifth, concealment; sixth, rage; seventh, resentment; eighth, jealousy; ninth, stinginess; tenth, deceit; and eleventh, flattery; like the five aggregates, twelve links of dependent origination, and so forth in the Prajñāpāramitā sūtras. With regard to the afflictions mentioned above, in the three abodes among the ten abodes—the Abode of the Initial Aspiration, the Abode of Preparing the Ground, and the Abode of Practice—one instantaneously accomplishes fundamental wisdom all at once. That is, just as Sudhana saw the monk Meghaśrī on Mount Sugopita and attained the gate of the radiant light of the wisdom of all Buddhas, he immediately eliminated the above worldly obstacles of affliction, due to accomplishing the radiant light of the Buddha's wisdom. Just as Sudhana was on Mount Sugopita with the eye of faith bright and pure, and the light of wisdom shining brilliantly, universally contemplating all realms free from all obstacles, this is the Abode of the Initial Aspiration. Second, in the country of Sāgaramukha, seeing the monk Sāgaramegha, he eliminated the obstacle of confusing the true nature in mind and objects and creating the twelve links of dependent origination, making it unobstructed; thereupon he saw a Buddha appear in the ocean preaching the Samantamukha Sūtra. Clearly seeing the twelve links of dependent origination of self and others accomplishing the ocean of great wisdom is the meaning of Buddhahood, because both mind and objects are entirely the sūtra. This explains that having previously attained the Buddha's wisdom, he contemplates the twelve links of dependent origination to accomplish the ocean of great wisdom, with mind and objects universally pervading, sovereign and all-encompassing. This is the Abode of Preparing the Ground, because he cultivates the twelve links of dependent origination to make them the Tathāgata's ground of wisdom. Third, in the coastal country seeing the monk Supratiṣṭhita, he eliminated the obstacle of mind and objects not being bright and pure, and attained the bodhisattva's gate of unobstructed liberation, being able to see all sentient beings' faculties, karmic practices, dying here and being born there, seeing them all with utter clarity. This is the Abode of Practice. Within these three abodes, it explains the attainment of mental sovereignty free from entanglement. Synthesizing all through the mind of the ten faiths, one personally believes that all the conceptual ignorance of the three realms is itself the fundamental Buddha of Immovable Wisdom. In the Abode of the Initial Aspiration, through the power of sovereign and decisive understanding, with the eye of faith pure and the light of wisdom shining brilliantly, one universally contemplates all realms, separates from all obstacles, and tallies with and enters into the initial mind of the ten abodes. The expedient means of the fifty successive Dharma-gates of the Buddha-fruit established in the progressive cultivation according to the stages all take Immovable Wisdom as their foundation. The above Abode of the Initial Aspiration, Abode of Preparing the Ground, and Abode of Practice explain the superiority of the mind freed from entanglement within the ten abodes. Therefore, Sudhana's three kalyāṇamitras are all monks, signifying liberation freed from entanglement, symbolizing the characteristics of practice in these three stages of abodes. Fourth, the Abode of Noble Birth explains the counteragent to worldly conventions and the obstacle of non-sovereignty regarding the bustle of birth and death, causing one to attain sovereignty. That is, just as Sudhana saw the elder Megha in the marketplace preaching the Scripture of the Syllable-Wheel, this symbolizes that the market fairs of birth and death are bustling yet constantly tranquil. Each and every syllable is like a carriage wheel, with the one and the many fully perfected, mutually substantiating and fulfilling each other. Furthermore, it is like the jeweled net of Śakra, mutually serving as dependent origination, reflecting and penetrating layer upon layer. Within a single syllable there are inexhaustible words and phrases, serving as the nominal, phrasing, and phonemic bodies of the world, guiding those who have not yet studied to establish doctrinal norms; thus the layperson Megha fulfills this practice to cause them to attain the supramundane mind. Afterwards, one must understand the tranquil and turbulent dependent origination of the world and the nature of birth and death, that the ten thousand dharmas are without birth or cessation, and that the conventional names, principles, and languages of all sentient beings mutually bring one another to completion, like the ancient Fuxi and his kind. Fifth, the Abode of Complete Expedient Means counteracts the two views of ultimate and conventional, self and extremes, which cause the obstacle of non-sovereignty regarding the realm of great wisdom. Just as Sudhana saw the elder Muktaka entering the samādhi named 'the boundless dhāraṇī universally gathering all Buddha-lands', where in each of the ten directions oceans of Buddha-lands as numerous as the dust motes of ten Buddha-lands appeared, cleanly adorned, entirely within his body. This explains that the bodies of all sentient beings entirely contain boundless Buddha-lands, essence and form unobstructed. This is to explain that ultimate and conventional, color and form, are all like light and shadows mutually containing one another, being without center or extremes; and to cause the nature of the sixty-two views and boundless views to be liberated. Sixth, the Abode of Rectified Mind counteracts the obstacle of non-sovereignty regarding the tranquil function of wisdom. Just as Sudhana saw the monk Sāgaradhvaja sitting cross-legged beside his walking ground, free from inhalation and exhalation and without other thoughts or sensations. From each part of his body emanated nirmāṇakāyas that spread widely like clouds, pervading the ten directions according to what was appropriate to be seen. This explains the unobstructedness of tranquility and function. The above generally explains the harmonizing synthesis of the mundane and supramundane, both being liberation. Following this, the remaining four pāramitās enter into the conventional world to practice compassion, bringing about sovereignty. Seventh, the Abode of Non-retrogression counteracts the obstacle of non-sovereignty and incompleteness in great loving-kindness and great compassion when engaging in common action to embrace sentient beings, making it complete. That is, just as Sudhana saw the upāsikā Āśā in the Garden of Universal Adornment, who said to Sudhana: 'I have eighty-four thousand nayutas of retinue of common action who constantly dwell in this garden.' This explains that in the stage of great compassion one practices the expedient means pāramitā, identical with the eighty-four thousand inexpressible afflictions of all sentient beings, entirely engaging in common action to teach, transform, and benefit them. The sūtra says: 'Other sentient beings who abide in this garden all likewise universally attain the stage of non-retrogression.' This explains that those who can practice the deeds of compassion and wisdom are all like this. Eighth, the Abode of Pure Youthfulness counteracts the obstacle of impurity of wisdom caused by the remaining habits of engaging in common action in the world while abiding in entanglement, making it pure. That is, just as Sudhana saw the ṛṣi Bhīṣmottaranirghoṣa, symbolizing that great wisdom is pure and free from defilement. The dwelling places of the upāsikā Āśā and the ṛṣi have the same name, both being the place of the Ocean Tide, explaining that this compassion and wisdom are of one essence, defiled yet untainted. If one cultivates wisdom following compassion, there is still the mind that is defiled by objects through habit-energy; this is precisely the harmonizing culmination of these two stages, the seventh and eighth. If one exercises loving-kindness following wisdom without defiling habits, that is precisely the maiden Maitrāyaṇī, daughter of King Siṃhadhvaja. One may reflect on this to see its meaning. Ninth, the Abode of the Crown Prince of the Dharma counteracts the obstacle of non-sovereignty in preaching the Dharma, making one sovereign. That is, just as Sudhana saw the brāhmaṇa Jayoṣmāyatana climbing the mountain of blades and entering the bonfire to practice austerities, whenever devas, nāgas, spirits, humans, and non-humans came, there were none who did not gain benefit. Tenth, the Abode of Consecration counteracts the obstacle of impurity and non-sovereignty regarding compassion and wisdom, causing one to attain purity. That is, just as Sudhana saw the maiden Maitrāyaṇī, daughter of King Siṃhadhvaja. A king represents the sovereignty of wisdom; a maiden symbolizes that following compassion in common action there is no defiling habit; this explains that when wisdom is perfected, one dwells in the world out of compassion; thus there is common action without habit-energy. The above ten kinds of counteragents all occur in a single thought-moment at the time of initial aspiration; within a single practice and within a single time, there is no before or after. Counteracting the ten kinds of obstructive dharmas accomplishes one Dharma-mind and one wisdom. In a single practice, the ten times ten inexhaustible Dharma-gates all take the Buddha of Immovable Wisdom of one's own mind as their essence; because within the Dharma-activities these ten kinds of inexhaustible Dharma-gates are fully present, identity and difference, oneness and manyness, are sovereign. Therefore, through these ten kinds of counteragents, one makes habitual practice sovereign all at once. This is unlike the provisional teaching of the three vehicles, which, in consideration of sentient beings of inferior understanding, preserves the nature of the three periods of worldly time and says that the Buddha-fruit lies beyond three asaṃkhyeya kalpas. Taking the seeds of fundamental ignorance and conceptualization in one's own mind, one immediately becomes the Buddha of Immovable Wisdom. Taking the essence and function of the dharmadhātu, one takes them as the gate of faith, progress, awakening, and entering. From faith and entering into the stages to progress in cultivation, up through traversing the ten abodes, ten practices, ten dedications of merit, ten grounds, and eleventh ground, it never departs from the original Buddha of Immovable Wisdom, nor from a single time, a single thought, a single dharma, or a single practice; yet it possesses boundless, measureless, inexpressible, inexpressible Dharma-gates as numerous as the dust motes of the dharmadhātu and space. Why is this? Because faith, progress, awakening, and entry proceed from the dharmadhātu and fundamental Immovable Wisdom; this is because the Dharma is naturally like this. Just as the dragon girl attained Buddhahood in a kṣaṇa and Sudhana attained the Buddha-fruit in a single lifetime: the non-nature of the dharmadhātu arising constitutes 'a single lifetime', not a life of extension or brevity, because the essence of the dharmadhātu is free from the emotional calculations of extension, brevity, length, shortness, past, future, and present. Those who have faith are requested to know it thus. Attaining Buddhahood now and all Buddhas of the past and future attaining Buddhahood occur at the same time, because the wisdom-essence of the dharmadhātu has no distinct times. Just as a drop of water entering the great ocean immediately becomes identical with the great ocean, having no new or old water. Therefore, only when sentiments are cast aside is it seen; it cannot be known by the conscious mind. As in the three vehicles, a bodhisattva of the ten abodes still experiences a share of the portion-and-realm birth and death of the three realms, studying the contemplation of the emptiness of self to counteract the obstacle of lack of faith of icchantikas. Bodhisattvas of the ten practices partially perform the contemplation of the emptiness of phenomena, cultivating practices benefiting self and others to counteract the śrāvakas' obstacle of self-benefit. Bodhisattvas of the ten dedications of merit perform the contemplation of the emptiness of phenomena, generate the power of great compassionate vows, and manifest forms in the six destinies to teach and transform sentient beings, counteracting the pratyekabuddhas' obstacle of self-deliverance. This explains that in the three vehicles, bodhisattvas of the thirty minds counteract three kinds of obstacles before the grounds, eliminating only the active afflictions without yet eliminating the habit-energy; bodhisattvas of the ten grounds sever their remaining habits. Just as a bodhisattva of the first ground sees the true suchness of their own nature, the Buddha-nature, and is therefore called the stage of the path of seeing. From the second ground to the seventh ground is the stage of the path of cultivation, where they still cultivate their practice with effort. From the eighth ground to the tenth ground is called the ultimate stage, where without relying on effort they spontaneously reach the Buddha-fruit. Furthermore, as with the twelve residential grounds in the three vehicles: first, the ground of lineage, which is the ten stages of understanding and practice; second, the ground of practice of understanding, which is the ten dedications of merit; third, the ground of joy, which is the first ground; fourth, the ground of higher morality, which is the second ground; fifth, the ground of higher thought, which is the third ground; sixth, the ground of higher wisdom associated with the aids to the path, which is the fourth ground; seventh, the ground of higher wisdom associated with the truths, which is the fifth ground; eighth, the ground of higher wisdom associated with dependent origination, which is the sixth ground; ninth, the signless ground with activity and development, which is the seventh ground; tenth, the signless ground without activity and without development, which is the eighth ground; eleventh, the ground of unobstructed wisdom, which is the ninth ground; and twelfth, the ground of the supreme bodhisattva, which is the tenth ground. Furthermore, as in the three vehicles, bodhisattvas of the three grades of sages before the grounds attain patience of subduing, while the ten grounds and the Buddha-ground attain patience of cessation. Moreover, viewed from the Śrīmālādevī Sūtra, arhats, pratyekabuddhas, and bodhisattvas of the Pure Land all possess only patience of subduing; because their contemplation of emptiness is active, the ten entangling afflictions do not arise, yet because they do not recognize the entrenchment-ground affliction of ignorance, it is called 'not recognizing'. How could this be called severing afflictions? They merely subdue the active manifestations so that they do not arise, attaining three kinds of mind-made bodies and receiving the transformational birth and death outside the three realms. Such bodhisattvas, because they practice the six pāramitās and attain the six superknowledges, their merit and superknowledges surpass those of humans and devas; yet solely because they do not cultivate the dharmadhātu gate of the Buddha-fruit, they are the three carts outside the gate, still remaining in the thatch hut. Śrāvakas, pratyekabuddhas, and bodhisattvas of the three vehicles differ in their virtues: escaping the three realms and practicing the six superknowledges are similar in name, but their merits and fruitions from the six pāramitās are different. Such three-vehicle bodhisattvas with the six superknowledges and others do not hear and do not believe in the Mahāvaipulya Buddhāvataṃsaka Sūtra. As this sūtra says: 'Even if there were a bodhisattva who for measureless kotis of nayutas of kalpas cultivated the six pāramitās and attained the six superknowledges, if they still have not heard this Avataṃsaka scripture, they are still called a bodhisattva in name only, not a true bodhisattva.' Even if they hear it again, they do not enter, as is also the case in the Lotus Sūtra. As for the three kinds of mind-made bodies in the three vehicles: first, those of the first, second, and third grounds are called the mind-made body enjoying the Dharma of samāpatti; second, those of the fourth, fifth, and sixth grounds are called the mind-made body awakening to the self-nature of phenomena; third, those of the seventh, eighth, ninth, and tenth grounds are called the mind-made body innately arisen according to species, without purposeful action. To quote at length would be voluminous; the three vehicles' teachings naturally explain this themselves. This is how the counteragents are harmonized. In this One Vehicle teaching, there is none of the aforementioned drift of the three vehicles. Because the entrenchment-ground affliction of fundamental ignorance is itself the Immovable Wisdom of all Buddhas, all sentient beings inherently possess it. It is solely because the wisdom-essence has no intrinsic nature and no reliance that it cannot understand itself; it understands only upon meeting conditions. What is meant by meeting conditions? There are three kinds of conditions: First, meeting conditions of suffering: only upon encountering suffering can one generate the resolve. Second, meeting conditions of pleasure: having dwelt long in the realms of humans and devas, with inner wisdom luminous, one penetrates that the worldly fruits of pleasure and birth and death are impermanent, and only then begins to seek the truth. Third, seeing Buddhas and One Vehicle bodhisattvas, one is able to generate the resolve, seeking the Buddha's all-inclusive wisdom. By meeting these three conditions and drawing close to true, good spiritual friends, one is able to personally awaken to the fact that ignorance is fundamentally Buddha-wisdom. The three vehicles are likewise so, yet because their inclinations differ in depth, based on their fundamental wisdom they give rise to faithful mind, and with reference to fundamental wisdom they achieve awakening and entry; because it does not depart from fundamental wisdom, in the Abode of the Initial Aspiration, the five stages are completely and simultaneously fulfilled. Although the stages, practices, Dharma-gates, and models of progressive cultivation of the ten abodes, ten practices, ten dedications of merit, ten grounds, and eleventh ground are enumerated, they are like a king's jeweled seal—a single seal without disparity. Using the seal of the great wisdom of the One Mind, it seals beginningless three periods of time all into a single instant. The wisdom-seal universally pervades boundless dharmas, because wisdom is equal to all Buddhas, because wisdom is equal to the minds of sentient beings, because wisdom is equal to all dharmas, and because wisdom is without center or extremes, surface or interior, three times, length, shortness, proximity, or distance. Because wisdom exceeds the measure of empty space, it is like worldly space which knows nothing. Like the space of non-conceptual wisdom, in a single thought-moment it can discern Dharma-gates exceeding empty space. Therefore the sūtra says: 'All empty space may still be measured, / But the realm of the Buddhas is inexpressible.' For this reason, through the essence and function of the fundamental ignorance of one's own mind, one sees that Immovable Wisdom and all Buddhas as well as all sentient beings share the identical essence, the identical realm, and the identical ocean of wisdom. Because at the beginning of generating the aspiration one abides in the home of the Buddha's all-inclusive wisdom, the very moment one generates the aspiration, one manifests bodies throughout the ten directions and attains Buddhahood, as is explained in the 'Chapter on the Merits of the Initial Aspiration'. For this reason, within these ten abodes, one who enters the Abode of the Initial Aspiration abides in the realm of the ocean of wisdom and great compassion of all Buddhas; that is, the five stages are cultivated collectively, because the initial abode and the tenth ground do not depart from the realm of the wisdom of the single Buddha. Names of abodes and grounds are established merely to explain the unpracticed and practiced, the habituation, and the superior and inferior, because within the wisdom-essence it is not grasped by sentiments regarding the three periods of time. Just as the dragon girl in a single kṣaṇa was already endowed with three lifetimes, and when Samantabhadra's practices were perfected, the Buddha-fruit was also achieved. As Mañjuśrī Bodhisattva's verse says: 'In a single thought-moment, universally contemplating measureless kalpas, / Free from going, coming, and abiding; / Knowing the matters of the three periods of time like this, / One transcends all expedients and accomplishes the ten powers.' Clearly we know that the three vehicles' attaining Buddhahood by leaving the world after three asaṃkhyeya kalpas is an expedient teaching. This teaching is based on real dharmas, and does not speak of such matters as attaining Buddhahood through vow-power. Even if one achieves practice through vow-power, one still attains Buddhahood based on the real; it does not say that it is temporarily accomplished through vow-power. Therefore, one should know that bodhisattvas from their initial entry into the stage among the ten abodes cultivate the five stages collectively, because the characteristics of practice of the ten abodes thoroughly possess the Dharma-gates of the ten practices, ten dedications of merit, ten grounds, and so forth. Just as in the seventh and eighth abodes of the ten abodes one still cultivates compassion and wisdom, and in the ninth abode within the stage of Dharma-master compassion and wisdom are fully perfected, in this way the characteristics of practice of the five stages are similar. Just as with Sudhana's kalyāṇamitras throughout the ten abodes, each and every one of their wisdom-realms is boundless; it is merely with reference to the fact that on the basis of the dharmakāya's great wisdom and great compassion dharmas are inexhaustibly complete that the practice gates of the five stages must be established, all being the path traversed where the One Mind, one wisdom, and one time are equally all-pervading. Therefore, practitioners who generate faith to progress and cultivate must not generate views of distance, proximity, extension, or brevity regarding the three periods of time within the realm of great wisdom, because that would contradict the realm of wisdom. One would lose the realm of fundamental great wisdom, pursuing emotional consciousness and revolving along with characteristics. This concludes the fourth synthesis on the sequence of severing delusions. Thus the sequence of severing delusions across the five stages is like space having no time, like a round mirror illuminating all at once, like a mani jewel able to adapt to multiple colors, and like a drop of water entering the great ocean being identically non-dual; because the round mirror of great wisdom universally seals all activities, there are none that do not become the great function of non-functioning, due to the single instant free from the three periods of time.

17.17

Fifth, explaining the meaning following the text: this is divided broadly into six sections. First, from "At that time the Bodhisattva Dharmamati..." down to "Those abodes of the bodhisattvas I shall now explain": this section of text has nineteen and a half lines of scripture, which explain the section on Bodhisattva Dharmamati entering samādhi and the empowerment by the buddhas. Second, from after emerging from samādhi onward: this explains the section correctly setting forth the names of the ten kinds of abodes. Third, there are ten dharmas: this explains the section correctly setting forth the causes for generating the [bodhi]mind. Fourth, there are ten dharmas: this explains the section on the ten kinds of supreme wisdom of the Tathāgata that are the objective conditions for the initial generation of the mind. Fifth, explaining the section on the majestic awe of teaching the doctrine causing the great earth to tremble. Sixth, explaining the section on praising the Dharma in verse. Within the first section, on Bodhisattva Dharmamati entering samādhi and the empowerment by the buddhas, there are ten main points: 1. explaining the bodhisattva's name; 2. explaining the purpose of entering samādhi; 3. explaining the power of samādhi; 4. explaining that the buddhas of the ten directions come and manifest before him, sharing the same name as Dharmamati; 5. explaining that the buddhas of the ten directions bestow power and empower together; 6. explaining that the past vow-power of Vairocana Tathāgata brought this about; 7. explaining that Bodhisattva Dharmamati's own power of wholesome roots enables him to enter samādhi; 8. explaining the causes and conditions for entering absorption; 9. explaining that the buddhas of the ten directions bestow wisdom; 10. explaining that Dharmamati emerges from samādhi and expounds the gates of the ten abodes. 1. Explaining the bodhisattva's name: just as in the stage of the ten faiths the names of the bodhisattvas below all share the name "Head" (Śiras)—to clarify that in the faithful mind, faith is the head—so in this stage of the ten abodes, because they have already been born into the household of the wisdom of the buddhas, the names below all share the name "Wisdom" (Mati). This clarifies that entering into the flow of the noble Dharma, one attains the wisdom of the buddhas, accords with the buddhas' vision and knowledge, skillfully discerns the correct and the wrong, and tallies with the true Dharma; hence he is named Dharmamati (Wisdom of the Dharma). One who cannot himself accord with the wisdom, knowledge, and vision of the buddhas has not yet clarified his own falsity; how could he discern the wrong views of others? Therefore, because this stage can accord with the knowledge and vision of all buddhas, he is able to have all buddhas who share the name Dharmamati manifest before him to serve as a seal of trust, verifying his presentation, because his wisdom is identical to that of the buddhas of the ten directions. 2. Explaining the purpose of entering samādhi: as in the stage of the ten faiths, taking for the time being the mind of arising and ceasing, one believes that the discerning mind possessing beginningless ignorance in one's own mind is none other than the fundamentally immovable wisdom-buddha of one's own mind, not yet possessing the expedient samādhi that unifies its essence and function. Therefore, in the stage of the ten faiths, the ten worlds are all called "Form" (Rūpa); because the ten faiths have not yet entered the flow of the nature of phenomena (dharmatā) and rely on the mind of arising and ceasing in faithful understanding, the ten worlds are called "Form". As in this stage of the ten abodes, through expedient samādhi free from sinking or agitation, one is able to manifest the wisdom free of arising and ceasing that belongs to one's own essence. For this reason, all practitioners of the Path first enter through faith born of hearing and understanding, next accord and identify through non-conceptualization, and relying on the fundamental wisdom that originally has no activity, they must enter samādhi. Because it purifies the force of habituated defilement through clinging to conditions, the true wisdom of non-action can then clearly manifest. For this reason, one must enter samādhi. "San" (sam-) means "correct" (zheng), and "mei" (-ādhi) means "absorption" (ding); together they are called "correct absorption" (samādhi). Correct absorption means freedom from sinking and agitation. It is an objective sphere realized without thinking, and there is also no mind of grasping, suppressing, or extinguishing. Without craving and without aversion, allowing nature to be without conceptualization, allowing principle to be without contrivance, wisdom naturally becomes clear; this is called "expedient", this is called "immeasurable". Because it purifies immeasurable false thoughts, it cannot be known through emotional calculation and deliberative thought; hence it is called "immeasurable expedient samādhi". "San" is "correct", and "mei" is called "absorption", meaning that emotional consciousness is subdued (mei) while correct wisdom naturally shines forth. As for the samādhis of the form and formless realms, all are attained through calming thoughts and reflections. In the samādhis of the śrāvakas and pratyekabuddhas, they cultivate the contemplation of revulsion as an antidote, take pleasure in contemplating emptiness while extinguishing compassion and wisdom, and take quiescent extinction as bliss. Bodhisattvas of the provisional teachings take pleasure in contemplating emptiness while practicing the six pāramitās, leaving behind the root of suffering to be born in pure lands. Even if there are those who dwell in this realm saying that they retain defilements to transform sentient beings, none of this conforms to the natural way of phenomena (dharmatā), because there is no coming forth and disappearing. For this reason, this expedient samādhi is for all sentient beings who are confused about the essence and function of the dharmadhātu and in whom passions for the five desires arise. Because the mind of non-contrivance reveals the fundamental wisdom, one directly uses the fundamental essence of absorption to purify all false passions; this is named "expedient", not that there is another artificially established absorption separate and outside of reality called "expedient". For example, just as a crystal jewel can clarify turbid water, serving as a purifying condition for the jewel to reveal the originally pure water, not that the jewel can produce clean water; expedient samādhi is also like this. Because it serves as the condition of the original purity of non-action in all dharmas and manifests the power of the originally unconditioned wisdom, it is therefore called "expedient". But all the causes and effects belonging to humans, devas, non-Buddhists, and the three vehicles are contrived; because of this, what they produce all has a location, and their retributions all have distinctions of broad and narrow, pure and defiled. In this Avataṃsaka One Vehicle Dharma-gate, through the Dharma-gate of non-abiding, non-action, and natural spontaneity, all that is born is wisdom without reliance and a mind without dependence; in terms of wisdom producing the body it tallies with the true dharmadhātu, manifesting physical bodies directly before all sentient beings, yet their essence and characteristics have no coming or going, nor do they engage in the business of supernormal transformations. Although they universally manifest all karmic fruits of the three periods of time within a single kṣaṇa, they also do not abide in views of the distance of the three periods of time or of a kṣaṇa. All the vows and practices of samādhi and wisdom performed in this sūtra are entirely the operation of principle and wisdom, not dharmas cultivated through craving or aversion. 3. Explaining the power of samādhi: its powers are five: 1. the power of the essence of absorption to purify desires and pervade universally; 2. the power of absorption to reveal wisdom identical to the buddhas; 3. the power of absorption to manifest bodily marks and names identical to the buddhas before oneself; 4. the power of absorption to tally with what the buddhas know and see, obtaining the empowerment shared by all buddhas; 5. the power of absorption to be born in the Tathāgata's household as a true child of the Buddha, dwelling in the household of the Buddha's wisdom. 1. The power of the essence of absorption to purify desires and pervade universally: because this unconditioned essence of absorption can purify all desires, forget mind and body, and equate to empty space without interior or exterior, pervading universally throughout empty space and the dharmadhātu. 2. The power of absorption to reveal wisdom identical to the buddhas: because absorption free from action can reveal the natural wisdom free from action. For all sentient beings are fully endowed with the natural wisdom of the Tathāgata, yet because they are confused about the objective sphere, emotional passions arise, and their minds conditioned by the five desires obstruct them. By cultivating unconditioned absorption as an expedient, the Buddha's wisdom, the natural wisdom, then manifests. 3. The power of absorption to manifest bodily marks and names identical to the buddhas before oneself: because through unconditioned absorption one reveals one's own dharmakāya and wisdom-body as unconditioned, bright, pure, and stainless, uniting with the dharmakāya and wisdom of all buddhas; therefore, buddhas in the ten directions, each equal to the dust motes of a thousand buddha-lands and sharing the same name Dharmamati, manifest before him. Because their wisdom accords and tallies with the knowledge and vision of the buddhas, all the buddhas' names and his own share the name Dharmamati. As for the number given as dust motes of a thousand buddha-lands in each of the ten directions, this clarifies the count of the universal pervading and advancement of wisdom according with progress through the stages: in the ten practices it is said to be the dust motes of ten thousand buddha-lands, and in the stage of the ten dedications of merit it is said to be the dust motes of a million buddha-lands, to demonstrate the progressive advance of wisdom. As a counter to when one is deluded, these are the ineffable dust motes of lands of defilements; as a counter to when one is awakened, these are the ineffable dust motes of lands of buddha-lands and buddha-wisdom. 4. The power of absorption to tally with what the buddhas know and see, obtaining the empowerment shared by all buddhas: the empowerment of the buddhas has seven aspects: 1. empowerment by sharing the same name, so that he does not doubt; 2. empowerment by verbal praise, so that the mind of one entering the stage is secure; 3. empowerment through the teacher-disciple relationship with Vairocana, to demonstrate the original vow; 4. empowerment through spiritual power, meeting with the fundamental teacher in the original spiritual wisdom; 5. empowerment through the power of one's own wholesome roots, using the expedient absorption of self-cultivation to reveal the fundamental wisdom; 6. obtaining the empowerment of the ten kinds of powers of wisdom bestowed by all buddhas of identical name in the ten directions, so that his preaching of the Dharma has unobstructed eloquence identical to all Tathāgatas; 7. obtaining the empowerment of having his crown rubbed by the hands of all buddhas of identical name in the ten directions, clarifying that having reached the summit of the buddhas' knowledge and vision, his approval is without error. These are the seven kinds of empowerment. 5. The power of absorption to be born in the Tathāgata's household as a true child of the Buddha, dwelling in the household of the Buddha's wisdom: because by means of the unconditioned essence of absorption, one reveals the fundamental wisdom as identical to the liberative wisdom of all Tathāgatas. Second, from after emerging from samādhi onward, explaining the section correctly setting forth the names of the ten kinds of abodes: within this section, the meaning is divided into three parts: First, there are ten dharmas, which explain the correct causes for generating the [bodhi]mind, that is, seeing the dignity and adornment of the Buddha's physical form or hearing his instructions and admonitions, and so forth. Second, there are ten dharmas, which explain the ten kinds of supreme wisdom of the Tathāgata that are the objective conditions for the abode of the initial generation of the mind; together with the ten dharmas of this stage down to the end of the ten abodes below, there are two hundred Dharma-gates in total, collectively constituting the stage of the ten abodes. Within each and every abode there are twenty Dharma-gates: ten dharmas constitute the gate of the current stage, and ten dharmas constitute the practices for progressive advancement; the sūtra text itself is complete on this, so there is no need to explain it further. Third, based on knowing the measures and limits, one puts the practices into practice. Fifth, explaining that the majestic awe of teaching the doctrine causes the great earth to tremble. From this section it is divided into seven parts: 1. explaining the six kinds and eighteen marks of shaking of the great earth; 2. explaining the raining down of ten kinds of offerings from heaven; 3. explaining the general conclusion of the identical preaching across the ten directions; 4. explaining the distance of the majestic impact across the ten directions; 5. explaining that bodhisattvas of identical name from the ten directions all come to bear witness; 6. explaining that the name of the fruit of the buddhas of the ten directions is Wondrous Dharma, which clarifies that this teaching is preached from wondrous wisdom; 7. explaining that Dharmamati receives the majestic awe and speaks verses. Seventh, explaining receiving the majestic awe and speaking verses: in this section there are two hundred lines of verse in total praising the two hundred Dharma-gates in the stage of the ten abodes; the text itself is fully sufficient, so there is no need to explain it further. As for the Abode of Consecration (Mūrdhābhiṣikta): it is like taking pure water and pouring it from the crown of the head so that it flows all over the body. A bodhisattva of this stage, through the wisdom of the dharmadhātu whose essence without middle or edges is equal to the realm of empty space, responds to the suitability of all sentient beings, manifests bodies before them, and simultaneously rains down the rain of Dharma equally so that none are not anointed; hence it is called the Abode of Consecration. It is also because when ascending to this stage, the hands of the buddhas of the ten directions consecrate his crown; hence it is also called the Abode of Consecration.

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新華嚴經論 — Classical Chinese