新華嚴經論 18

English (machine translation) 18

Language: English

Second, concerning the section-by-section explanation according to the text: As in the previous forty passages of text that weigh and measure the merit of first generating the thought [of awakening], in the very first passage Śakra requests [instruction], as can be known from the text. In the second passage, it adduces the ten kinds of vast and difficult-to-know dharmas in first generating the thought, as can be known from the text. In the third passage, it directly adduces the vastness of making offerings. In the fourth passage, it directly explains that comparing what others offer is beyond measure, such as a kalā fraction; this is an analogy of comparing much with little, where [the former] cannot equal [the latter]. It is like splitting a hair on a person's body into a hundred parts: the merit accomplished by the previous person does not equal even the merit of a fraction of one hundredth part of a single hair of a bodhisattva who has first generated the thought. Furthermore, when it says 'an upaniṣad fraction', it means approximating and categorizing by a slight resemblance. Boundless roots of goodness cannot be compared and contrasted with what is bounded. The rest is self-evident from the text. In the fifth passage, where it says 'teaching the cultivation of the ten courses of wholesome action', these are three of the body, four of speech, and three of mind; these are the goodness leading to rebirth in the heavens of the desire realm, while higher than this are the four dhyānas, which are karmic actions of the form realm. The first dhyāna eliminates grief; the second dhyāna eliminates suffering; the third dhyāna eliminates joy; the fourth dhyāna is purely peaceful and serene. When it says 'teaching abiding in the four immeasurable minds', these are benevolence, compassion, joy, and equanimity within the conditioned realm. When it says 'teaching abiding in the four formless absorptions', these are the absorptions of the formless realm. The above are wholesome karmic actions within the three realms. When it says 'teaching abiding in the fruit of the srotāpanna', this refers to initially severing the afflictions of view, relinquishing the nature of ordinary beings, and first obtaining the noble nature, thereby entering the stream of noble practice; hence it is named 'stream-enterer'. When it says 'teaching abiding in the fruit of the sakṛdāgāmin', this translates as 'once-returner'; that is to say, although this noble one has severed six grades of delusion of the desire realm, because there remain three grades unsevered, this noble one is caused to be born once more in the desire realm; hence it is named the fruit of the once-returner. When it says 'teaching abiding in the fruit of the anāgāmin', this translates as 'non-returner'; that is to say, having severed all nine grades of delusion of the desire realm, from this point one is born into the form realm and no longer returns to take rebirth in the desire realm; hence it is named 'non-returner'. Among these ten fetters, because doubt on the path of seeing is not yet clearly understood, one does not enter the fruit of an arhat. As for the afflictions of the ten fetters: first, identity view; second, extreme view; third, adherence to views; fourth, adherence to precepts and vows; fifth, wrong view—the preceding five are sharp fetters. The following five are dull fetters, severed upon seeing the truths: sixth, greed; seventh, anger; eighth, ignorance; ninth, conceit; tenth, doubt. These five dull fetters can bewilder the matters of continuous practice. Among these ten fetters, the preceding five sharp fetters are subdued and do not arise after the srotāpanna sees the truths, while the subsequent five dull fetters become attenuated. The sakṛdāgāmin severs six kinds of delusion of the desire realm, not the greed of the formless realm, and anger, ignorance, and conceit become subtle and attenuated; their active manifestations do not arise, though their seeds are not absent. In the recompense of the upper two realms there is for the moment no anger, and through cultivating absorption it is subdued so that its active manifestation does not arise. The two fruits of the srotāpanna and the sakṛdāgāmin possess weariness and revulsion, not allowing [afflictions] to grow, constantly seeking the mind that transcends the world, and by this means they do not become seeds for sinking down in the three realms. The anāgāmin causes them to cease permanently through weariness and revulsion; there is only doubt on the path of seeing remaining, and because the path of seeing is not distinct and clear, one cannot abruptly transcend the karmic fruitions of the three realms. The arhat has no doubt regarding the path of seeing, and thus the karmic fruitions of the three realms are exhausted simultaneously. Viewed from the standpoint of the preceding three fruits, even if one severs nine kinds of affliction, so long as doubt alone remains, this cannot be named the severing of afflictions. Because the avidyā regarding the seeing of the truths is not yet illuminated, it is collectively named subduing through revulsion, and cannot be named severing. Furthermore, arhats and pratyekabuddhas merely delight in transcending the world; pure land bodhisattvas and emptiness-contemplation bodhisattvas merely delight in transcending the world and practicing the six pāramitās, which is entirely the suppressing of actively manifested avidyā, and cannot be named the permanent severing of afflictions. Because they merely suppress avidyā through the contemplation of emptiness, they do not comprehend that avidyā has from the very beginning been the Buddha of Immovable Wisdom. Because they do not comprehend the fundamental, they suppress it with emptiness to prevent it from arising; up to the ten grounds, they only attain mind-made bodies and so forth, and this is not named generating a body through the Tathāgata's sarvākārajñatā. This is because they engage in contemplations such as the ten tathatās and sever the ten kinds of coarseness, yet do not comprehend that avidyā is originally the Tathāgata's fundamental wisdom and that its great function is constantly quiescent. In the One Vehicle teaching of the Buddha-fruit, one generates the mind by relying on the Buddha-fruit: at the initial generation of the thought, one penetrates that fundamental avidyā is the fundamental non-discriminating wisdom, perfecting the Dharma gate of the great function of discriminating wisdom. Above the initial mind, one completely fulfills the gate of the vehicle traversed in common by all Buddhas; this is named riding the vehicle of omniscience. If one's wisdom, compassion, vows, and practices do not resemble the Buddha by even the slightest fraction, the mind of faith is also not accomplished—how much less could one abide where the Buddha abides or be born in the house of the Tathāgata's sarvākārajñatā? Being born as a true child of the Buddha, one is endowed with all Buddha-activities, because wisdom is not different, vows and practices are equal and great compassion is not different, boundless realms are not different, and the distinction between past and future kalpas is not different from a single thought. It should be thus: one can see this by illuminating it with concentration and wisdom. This is named generating the mind by relying on the Buddha and bodhisattvas as proper kalyāṇamitras and relying on fundamental wisdom. As the text below states, a bodhisattva who has just generated the mind is able to manifest bodies and achieve Buddhahood throughout the ten directions, because at the initial generation of the thought, one mounts the Tathāgata's inconceivable vehicle of omniscience, obtains the Buddha's seed wisdom, and is born into the house of the Tathāgata's dharmadhātu. Mounting the momentum of a portion of the Buddha's wisdom and great compassion, one is immediately able to manifest bodies and achieve Buddhahood in this manner. As the verse below states: 'Among the ten powers of the Buddha, / Though the bodhisattva has not yet realized them, there is also no doubt. / Within a single pore, the bodhisattva / Universally manifests immeasurable lands of the ten directions.' In this way, it collectively explains the virtues of a bodhisattva who has first generated the thought: because of obtaining a portion of the Tathāgata's wisdom, their momentum is like this. It is like the eldest son of a wheel-turning king, who provisionally governs the affairs of the kingdom and also attains mastery, resembling the father king in a fraction. In the manner of the earth shaking and offerings arising, it clarifies the authority and power of the Dharma, and also clarifies the joy in the Dharma and joy of heart of the great assembly. The earth shaking clarifies that the essence of mind and object are non-dual, because objects manifest from the mind. As for Buddhas numbering like the dust motes of ten thousand Buddha lands passing through each of the ten directions, all named Dharmamati, coming and appearing before them, this is to clarify harmony with the wisdom of the Buddhas of the ten directions. 'Dust motes of ten thousand Buddha lands' clarifies the measure of advancing in cultivation to open up the dharmas of delusion and awakening: ten for the ten faiths, a hundred for the ten abodes, and a thousand for the ten practices; all are names that clarify advancing to see the truths and comprehending the dharmas of delusion and awakening. As below, where bodhisattvas numbering like the dust motes of ten thousand Buddha lands generate the thought and receive the prediction of achieving Buddhahood after passing through a thousand ineffable kalpas, all sharing the same designation 'Pure Mind', this also clarifies that through penetrating such Dharma gates measured by a thousand ineffable kalpas, all is entirely pure; hence the Buddha is designated 'Pure Mind'. It is not that there actually exist long and distant kalpas as seen by [deluded] sentiment. It collectively clarifies the names of the dharmas according with delusion and awakening at the corresponding stage; it does not preserve the doctrine of a measure of kalpas as seen by false sentiment. From here down to the end of the chapter, it is complete in the text itself, and praised according to the text. Of the two hundred and forty-two lines of verse below, one hundred and sixty-eight lines collectively praise the Buddha-fruit and the Dharma gates of the six stages such as faith. The remaining seventy-four lines below praise the vastness and incomparability of the merit of generating the mind weighed and measured within this chapter, as clearly set forth in the text and praised according to the text. Four lines make one verse; know it by following this rule. Weighing and measuring the merit of first generating the thought in this way: even if one were to use a boundless realm equal to empty space to offer all pleasurable requisites to boundless sentient beings, causing them all to obtain the superior joy of humans and devas, and also teaching them to obtain the four fruits of śramaṇas, pratyekabuddhas, and the world-transcending bodhi of the three vehicles—although such a realm of empty space and the beings delivered are equal, because one has not yet caused the transformed beings to achieve Buddhahood, they cannot be compared. In this teaching, one who first generates the thought mounts the Tathāgata's great wisdom, equalling what the Buddha practices, to universally transform sentient beings so that all achieve Buddhahood, and therefore generates the bodhicitta. For this reason, the realms adduced are unequal in breadth, and whether the transformed beings achieve Buddhahood or not is unequal; therefore they cannot be compared. Hence, the text below in this chapter states: 'The bodhisattva who has first generated the thought does not attain the slightest thing in the three periods of time, namely, whether it be Buddhas or the dharmas of Buddhas, whether it be bodhisattvas or the dharmas of bodhisattvas, whether it be pratyekabuddhas or the dharmas of pratyekabuddhas, whether it be śrāvakas or the dharmas of śrāvakas,' up to the extensive explanation in the sūtra; it is merely that solely seeking omniscience, with a mind unattached to any of the dharmadhātus, one generates the bodhicitta. Briefly explaining bodhi, its dharmas are four: first, śrāvaka bodhi; second, pratyekabuddha bodhi; third, provisional teaching bodhi; fourth, One Vehicle bodhisattva Buddha-fruit bodhi. The preceding three are all world-transcending bodhi, while Buddha-fruit bodhi is the dharmakāya's great wisdom, great compassion, true and conventional myriad practices, and dharmadhātu-perfected bodhi, because it has neither exiting nor entering. Although the bodhi of the three vehicles contemplates the four truths and the twelve links of dependent origination, they still do not know the actual substance of the four truths and twelve links. Not only is it unknown to the two vehicles, but bodhisattvas of the three kinds of mind-made body whose stage ascends to the ten grounds are still unable to know it completely; only the One Vehicle bodhisattva knows it by means of wisdom, which is fully explained when reaching the Chapter on the Ten Grounds. Stating it briefly and generally for now: in the three vehicles, those who contemplate suffering, accumulation, cessation, the path, and the twelve links of dependent origination, as well as the bodhisattvas who practice the six pāramitās, are weary of suffering and delight in the real, merely seeking transcendence of the world; only the bodhisattvas of great compassion speak of retaining afflictions to moisten rebirth. The One Vehicle bodhisattva contemplates the four truths and the twelve links of dependent origination with wisdom: avidyā is itself wisdom, the truth of suffering is itself the noble truth, and within saṃsāra and nirvāṇa there is no nature of binding or untying. Therefore, this sūtra names them the noble truth of suffering and the noble truth of accumulation. The ten noble truths and twelve links of dependent origination like this are entirely the conditions of the self-nature of the dharmadhātu that are unconstrained, unbound, and unreleased; they are not named avidyā, and they are not named the truth of suffering. Thus contemplating the myriad dharmas as being like this is named the dependent origination of the dharmadhātu of the One Vehicle, wherein wisdom and compassion are self-mastering and accord with their nature in dependent arising. There are none among all eyes, ears, noses, tongues, and bodies that are not Dharma gates of the mastery of the dependent origination of the dharmadhātu. The powers of knowledge, vision, and supernatural penetration of all Buddhas exist because of this; one merely reveals them through the contemplation of dhyāna and the pāramitās. Therefore, practitioners should cultivate thus and awaken and enter thus. The verse text below has four lines per verse; it is complete in the text itself, and there is no need for further explanation. Let persons of wisdom praise it following the text, causing the assembly to generate the mind.

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Chapter Eighteen: Clarifying the Dharma

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In explaining this chapter, I make three divisions: first, explaining the chapter's title; second, explaining the chapter's purpose of occurrence; third, explaining the meaning following the text.

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First, explaining the chapter's title: This chapter follows upon the clarification of the Dharma gates of the preceding five chapters—the Chapter on Ascending to the Peak of Mount Sumeru, the Chapter of Praises in Verses, the Chapter on the Ten Abodes, the Chapter on Brahmacarya, and the Chapter on the Merit of First Generating the Thought—after which one generates the mind of bodhi and obtains vast merit. The dharmas inquired about by Viryaprabhā have two meanings: first, causing the mind to become clearer regarding the dharmas of the preceding five chapters; second, causing the dharmas to be practiced later to become ever more distinct and clear. Hence it is called the 'Chapter on Clarifying the Dharma', because it clarifies advancing through preceding and subsequent dharmas. Viryaprabhā Bodhisattva makes the request, and Dharmamati Bodhisattva says that all great vows will be completely fulfilled and one will obtain the vast treasury of all bodhisattvas. This clarifies causing the dharmas previously attained to become clearer, and causing subsequent advancement to become distinct and clear; it is the orientation toward cultivating the ten practices, nurturing the dharmas of the ten abodes of one's fundamental stage.

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Second, explaining the chapter's purpose of occurrence and its title: as above.

18.7

Third, explaining the meaning following the text is divided into two parts: first, outlining the general meaning of the sūtra; second, explaining the meaning following the text. As for the first, outlining the general meaning of the sūtra, it is divided in outline into three sections: First, from the opening words "At that time" onward, there are thirty-three and a half lines of prose in the sūtra, which together with the verses amounts to fifty-five lines; this clarifies the section in which the Bodhisattva Vīryamati requests the Dharma. Second, from "At that time the Bodhisattva Dharmamati" onward, there are six lines of the sūtra; this clarifies the section in which the Bodhisattva Dharmamati assents to expound [the Dharma]. Third, from "Disciples of the Buddha! A bodhisattva-mahāsattva…" onward, reaching straight to the end of the chapter together with the verses; this collectively clarifies the section containing the exposition of the Dharma proper. From within the first section, the request for the Dharma, its meaning is divided into two parts: first, outlining the textual meaning of this section of the sūtra; second, explaining the meaning following the text. As for the first, outlining the textual meaning of this section of the sūtra, it is divided in outline into three sections: First, from "At that time" onward down to "Furthermore," there are twelve lines of the sūtra; this clarifies the section in which the Bodhisattva Vīryamati first raises the request for teachings. Second, from "Just as all bodhisattvas…" onward down to "May you expound all the sequential stages of the bodhisattva's practice," there are twenty-one lines of the sūtra; this clarifies the section where the Bodhisattva Vīryamati brings up together the practices that should be cultivated in the current stage, as well as repeats the exhortation through the benefits attained, expounding the protection of the Dharma. Third, from "At that time" onward, there is approximately one line of the sūtra; this clarifies the section where Vīryamati repeats his request in verse. As for the second part, explaining following the text: from the beginning, "At that time"—"that" means "this," stating that it was at the time when this teaching was spoken. As for "the Bodhisattva Vīryamati," the name is established in reference to the stage's preparatory practice, and this is a general designation common to the ten kinds of wisdom. Because in presently desiring to accomplish the progression in this stage one must rely on the efficacy of vigor. "Wisdom" has the sense of illuminating, and "vigor" has the sense of non-deliberation; by means of wisdom without deliberation, one illuminates the efforts of intentional activity. Intentional activity is fundamentally devoid of effort, and all phenomena are originally pure of themselves. That all phenomena are pure of themselves is called "vigor" (jīng). Answering with effortless wisdom, knowing faculties and benefiting beings, is called "progress" (jìn). This is a designation in reference to the cultivation and advancement that accomplish the stage. "Bodhisattva" is as commonly explained. As for "addressed the Bodhisattva Dharmamati"—"addressed" (bái) means to make clear; by clarifying and formulating it in words, he articulates its clarity. As for "ascending the vehicle of all-knowledge," this clarifies entering this stage. Because a bodhisattva of this stage rides the vehicle of all-knowledge, is born into the house of the Tathāgata, enters the wisdom of the Buddha species, becomes a child of the Buddha, and is constantly gathered in and sustained by all buddhas. Since the corresponding clarity of wisdom confers benefit, it is said to be "gathered in and sustained." As for "attaining the vast treasuries of all bodhisattvas," these are the ten treasuries such as the treasury of wisdom and the treasury of compassion in the ten dedications. From "by what skillful means" onward are the ten sets of ten teachings in the exposition proper. As for the "six spiritual penetrations": they are the spiritual penetration of the body, the spiritual penetration of the heavenly ear, the spiritual penetration of the heavenly eye, the spiritual penetration of past lives, the spiritual penetration of others' minds, and the spiritual penetration of the extinction of contaminations. The spiritual penetration of the body means that within a single kṣaṇa the body follows the function of wisdom, completely pervades the ten directions, manifests form-bodies before [beings], and universally responds in accordance with their faculties. The spiritual penetration of the heavenly ear means that the ear faculty constantly hears all sounds in the ten directions. The spiritual penetration of the heavenly eye means that the eye faculty constantly sees all coarse and subtle forms in the ten directions. The spiritual penetration of past lives means that wisdom follows the dying here and being born there of all sentient beings throughout the three times, completely knowing the cause and effect of the karmic actions they have done. The spiritual penetration of others' minds means that in a single thought-moment one can know what is desired in the mental thoughts of all sentient beings throughout the three times. The spiritual penetration of the extinction of contaminations means that in following wisdom one completely knows all phenomena, yet without passions and desires or a mind that accords with delusion and craving. This sūtra also contains ten kinds of spiritual penetrations, as spoken in the "Chapter on the Ten Spiritual Penetrations." As for the "three clarities": first, past lives; second, the heavenly eye; third, the extinction of contaminations; these are called the three clarities. As for the "four fearlessnesses": first, the fearlessness of all-knowledge; second, the fearlessness of the extinction of contaminations; third, the fearlessness of explaining the obstacles to the Path; fourth, the fearlessness of explaining the path to the exhaustion of suffering. As for the "marks and characteristics," they are the "ocean of marks of the ten bodies" in this sūtra. As for "powers and fearlessnesses," they are the ten powers. First, the power of [knowing] what is possible and impossible; second, the power of karma; third, the power of concentration; fourth, the power of faculties; fifth, the power of desires; sixth, the power of natures; seventh, the power of the path leading everywhere; eighth, the power of past lives; ninth, the power of the heavenly eye; tenth, the power of the extinction of contaminations. These are the ten. Karmic fruition in the three times is called "possible" (the proper place), while thoroughly understanding non-existence is called "impossible" (not the proper place). The author of the treatise speaks in verse:

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Properly knowing the karmic causes and effects of sentient beings,
His mind is concentrated and unmoving like the king of mountains.
Sentient beings' faculties are graded into superior, middling, and inferior,
And their desires and inclinations are various and distinct.
Various are the different natures of the worlds,
And all paths and teachings differ individually.
With past-life knowledge he completely knows the karma of the three times;
With the heavenly eye, he thoroughly discerns the ten directions without obstruction.
Following all discriminations he fills the ten directions,
His mind free of defilements, eternally undefiled.
Endowed with mastery in these ten virtues,
These are called the Tathāgata's powers of fearlessness.

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As for the eighteen unshared [qualities]: first, the Buddha is without fault in body; second, without fault in speech; third, without fault in mindfulness; fourth, without fault in perception; fifth, his mind is never uncollected and is constantly in samādhi; sixth, he has no equanimity without full knowledge; seventh, no decrease in aspiration; eighth, no decrease in vigor; ninth, no decrease in mindfulness; tenth, no decrease in wisdom; eleventh, no decrease in liberation; twelfth, no decrease in the knowledge and vision of liberation; thirteenth, all bodily activities accord with wisdom; fourteenth, all verbal activities accord with wisdom; fifteenth, all mental activities accord with wisdom; sixteenth, wisdom knows past matters without obstruction; seventeenth, wisdom knows future matters without obstruction; eighteenth, wisdom knows present matters without obstruction. That which is called "without fault" means being in accord with the wondrously wholesome. That which is called "without decrease" means that the wholesome qualities performed are never forgotten or lost. As for "the wisdom of all-knowledge," it means the various inexhaustible wisdoms; this clarifies that discriminating wisdom is inexhaustible. In the section on protection, there are two meanings: first, clarifying that the bodhisattva who has newly generated the mind [for awakening] protects the Dharma-treasury of all buddhas and can expound it for others; second, attaining the protection of the heavenly kings, yakṣa kings, the Tathāgata, the Dharma King, and so forth. In the section where he repeats the request in verse, there are twenty-two lines of verse. The first two lines of verse praise the master who can expound the Dharma. For the subsequent twenty lines of verse, two lines make one stanza. The first two lines praise the wisdom, merit, and transcendent benefits attained by the bodhisattva who has newly generated the mind. The next two lines of verse urge the exposition of the practices for progression. The next two lines of verse clarify great wisdom delivering sentient beings without attachment. The next two lines of verse clarify the lack of deficiency in the various practices, benefiting beings and preventing the lineage of the buddhas from being cut off. The next two lines of verse clarify the accomplishment of firm efficacy, the supreme Dharma of renunciation, repeating the request for its exposition. The next two lines of verse clarify the path of destroying darkness and subduing māras, also requesting its exposition. The next two lines of verse clarify the Dharma attained by the Tathāgata, also urging its exposition. The next two lines of verse clarify how to expound the Tathāgata's Dharma. The final two lines of verse clarify how to cause the initial mind to be fearless like a lion and unattached like a lotus. In the second section, on assenting to expound, the person capable of questioning praised by the Bodhisattva Dharmamati may be understood from the text. In the third section, the exposition of the Dharma proper, it is again divided into two parts: first, outlining the general meaning of the sūtra; second, explaining the meaning following the text. First, outlining the general meaning of the sūtra: from "Disciples of the Buddha! When a bodhisattva has generated the mind of all-knowledge…" onward down to the end of the chapter, it is outlined into twenty sections. First, from the opening "Disciples of the Buddha!" onward down to "abiding in non-negligence," there are ten lines of the sūtra; this clarifies the section on the ten abodes and the ten teachings of non-negligence. Second, from "Disciples of the Buddha!" onward down to "ten kinds of purity," there are ten and a half lines of the sūtra; this clarifies the section on abiding in non-negligence and attaining the ten pure teachings. Third, from "Disciples of the Buddha!" onward down to "able to cause all Tathāgatas to rejoice," there are eleven and a half lines of the sūtra; this clarifies the section on practicing the ten teachings and the buddhas rejoicing. Fourth, from "Disciples of the Buddha!" onward down to "the buddhas rejoice," there are six lines of the sūtra; this clarifies the section on abiding securely in the ten teachings. Fifth, from "Disciples of the Buddha!" onward down to "causing all bodhisattvas to swiftly enter the grounds," there are eight lines of the sūtra; this clarifies the section on practicing these ten teachings and swiftly entering the grounds. Sixth, from "Furthermore, disciples of the Buddha!" onward down to "and adorning oneself, enters the bodhisattva grounds," there are ten lines of the sūtra; this clarifies the section on entering the grounds and progressing. Seventh, from "Disciples of the Buddha! There are ten teachings…" onward down to "the practices undertaken are pure," there are eight lines of the sūtra; this clarifies the section on pure practice. Eighth, from "When a bodhisattva has attained purity of practice…" onward down to "the ten increasingly superior teachings," there are eight lines of the sūtra; this clarifies the section on progression and continuous increase. Ninth, from "Disciples of the Buddha!" onward down to "these are the bodhisattva's ten pure vows," there are seven lines of the sūtra; this clarifies the section on great vows becoming practice and benefiting beings. Tenth, from "Disciples of the Buddha!" onward down to "protecting the unsurpassed teachings," there are seven lines of the sūtra; this clarifies the section on practicing the ten teachings and bringing great vows to fulfillment. Eleventh, from "Disciples of the Buddha! When a bodhisattva has fulfilled such vows…" onward down to "expounding the Dharma in accordance with what is appropriate," there are eight lines of the sūtra; this clarifies the section on the ten inexhaustible treasuries. Twelfth, from "Namely, knowing what they do…" onward down to "fully adorned with the path of the pāramitās," there are sixteen lines of the sūtra; this clarifies the section on the bodhisattva knowing faculties and benefiting [beings]. Thirteenth, from "At this time…" onward down to "causing the lineage of the Three Jewels never to be cut off," there are fifty-two and a half lines of the sūtra; this clarifies the section on practicing the ten pāramitās, benefiting sentient beings, and the various antidotes. Fourteenth, from "Why is this?" onward down to "endowed with ten kinds of adornment in thought-moment after thought-moment," there are approximately eighteen lines of the sūtra; this clarifies the section on causing the lineage of the Three Jewels not to be cut off. Fifteenth, from "What are the ten?" onward down to "delivering immeasurable and boundless sentient beings," there are thirty lines of the sūtra; this clarifies the section on using the ten kinds of adornment to cause those who see to generate the mind without in vain. Sixteenth, from "Disciples of the Buddha!" onward down to "such powers of mastery," there are twenty-three lines of the sūtra; this clarifies the section on the bodhisattva, at initial aspiration, attaining teachings equal to those of the Buddha and being qualified to be a great Dharma master. Seventeenth, from "Even if there were a vast bodhimaṇḍa of ineffable worlds…" onward down to "and because of protecting and maintaining the Dharma," there are thirteen and a half lines of the sūtra; this clarifies the section on being fearless in the assembly, preaching the Dharma with mastery, and having a body that is unobscured. Eighteenth, from "At that time" onward, there is approximately one line of the sūtra; this clarifies the section where Dharmamati praises the Dharma in verse. Nineteenth, in this praise of the Dharma in verse, there are twenty lines of verse, two lines making one stanza; its meaning is fully contained as in the text, and it suffices to praise it following the text. Twentieth, the very last line of the sūtra clarifies the section where the great assembly, having heard the Dharma, rejoices and puts it into practice.

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Second, concerning interpreting according to the text: in the twenty textual passages from the core teaching section, beginning with “A disciple of the Buddha, a bodhisattva,” one need only explain what is required following the implicit principles and subtle phrases of the sūtra text; where the sūtra text is self-evident, it is complete in itself and needs no further explanation. As for the text's “abiding in deep samādhi without sinking or floating”: “without sinking” means being free from the cessation absorption of the śrāvakas, and also free from the meditation that stills discursive thought in the two higher realms. In the first dhyāna of the form realm, the lower desire realm is extinguished, sorrow and grief do not arise, and one attains a degree of pliancy and stillness. There is no desire-realm craving, yet there is craving for stillness, and so the water calamity arrives. The Laṅkāvatāra Sūtra states: “The moistening of false discrimination can give rise to the inner and outer water elements.” Because craving serves as moistening, the water calamity arrives. In the second dhyāna of the form realm, the sorrow and suffering of the desire realm can be extinguished without arising, and one attains a degree of pliancy and stillness. Because there are applied thought and sustained thought, and the capacity to take a quiet object as a focus still persists, the fire calamity arrives. In the third dhyāna, there is neither applied thought nor sustained thought, but there is the bliss of dhyāna joy, and the mind undergoes joy-agitation, so the wind calamity arrives. In the fourth dhyāna, body and mind are extinguished and tranquil, free from inhalation and exhalation, and joy-agitation is also absent; the three calamities do not arrive, and only the wondrous form-body remains pure, bright, and clean like white silver, with garments like golden light. In the fourth dhyāna, the body is twenty leagues in height, and the garments are forty leagues long, doubling down by half in each of the three lower dhyānas, as explained in the first assembly. These four dhyānas all rely on quieting the mind to generate still force, and on up to the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothingness, and the sphere of neither-perception-nor-non-perception: these all break through and ascend so that thoughts do not arise, because they abide in tranquil absorption. Thus, they break through the pure forms of the form realm, turning them into the space and consciousness of the formless realm. Then, breaking through the consciousness that perceives space as also empty, it is called the absorption of the sphere of consciousness. Then, breaking through the view that consciousness is empty as also absent, it is called the absorption of nothingness. Then, breaking through the mind of nothingness, even this thought of non-perception is absent, and it is called the absorption of neither-perception-nor-non-perception. Such meditation practices in the higher realms are all based on deliberate intention and clinging sentiment, suppressing the mind so that it does not arise; they are not the absorption of according with nature without contrived activity, without sinking or agitation, where quietude and function are freely realized in accordance with true principle and wisdom, doing without deliberate doing. In the desire realm, clinging to the five desires is called agitation, while the absorptions of the form and formless realms are called sinking. Furthermore, the absorptions of śrāvakas and pratyekabuddhas are called sinking, while bodhisattvas practicing emptiness and the six pāramitās who are reborn in pure lands are called floating. Thus the samādhis of the three vehicles all involve sinking and floating, because defilement and purity have not yet been abolished, their view of the path is not genuine, and they maintain longing and revulsion. Although the absorptions of the two vehicles are free from active afflictions of the three realms, they are entirely based on disgust, antidotes, and suppressive extinguishment without contrived activity; thus they are unable to give rise to afflictions. The self does not arise, yet compassion and wisdom are also abolished. When abiding in the absorption of cessation, even if a drum is beaten on their head, they neither hear nor know it. Manifesting fire to incinerate their parents' body of segmented birth and death, they enter changeful birth and death. In this way, the two vehicles' severing of afflictions without differentiating phenomena possesses a similar mental orientation. Some śrāvakas attain the path through the twelve links of dependent origination. The paths attained by such contemplative practitioners of the three vehicles—pratyekabuddhas, śrāvakas, and pure land bodhisattvas—are all world-transcending three vehicles, which, mutually applied, amount to nine vehicles. Generally, in terms of the Śrīmālā-sūtra, they suppress the afflictions of the three realms from arising, attain the mind-made body, and, being free from segmented birth and death, attain changeful birth and death. They are not the entity that accords with truth and acts spontaneously with wisdom without entering or exiting, spontaneously employing wisdom to benefit and gladden sentient beings unceasingly. This is elaborated as in the meaning of the Śrīmālā-sūtra. For this reason, the dhyānas of the form realm, the formless realm, and the three vehicles involve sinking and floating. For instance, in the Great Vehicle, bodhisattvas who retain afflictions to moisten rebirth establish the thirty mental stages before the path—the practice-lineage, nature-lineage, and path-lineage—before entering the noble lineage. The four means of embracing, the four immeasurables, the thirty-seven factors of awakening, and the contemplation of the ten pāramitās are similar in terminology. But regarding the realms they embrace and transform, the number of Buddhas they see, the mind-made body, the wisdom-born body, and the causes and effects of becoming a Buddha, they are completely different. For this reason, the samādhis cultivated by such bodhisattvas who retain afflictions to moisten rebirth also have sinking and floating, because they only attain the three kinds of mind-made bodies and have not yet attained the Tathāgata's wisdom-born body. Even bodhisattvas of the seventh, eighth, ninth, and tenth grounds, who attain the mind-made body born simultaneously with their kind without activity, merely achieve the contemplation of emptiness amid the afflictions of the three realms, suppressing active manifestations so that they do not arise, and thus attain mastery within the mind-made body; this is because they are not born into the family of the Tathāgata's sarvākārajñatā, and because they do not cultivate familiarity within the Tathāgata's sarvākārajñatā. What is said of their becoming a Buddha requires a full three asaṃkhyeya kalpas. Regarding the Buddha-realms they see, a bodhisattva of the first ground is said to make offerings only to a hundred Buddhas, embrace and transform a hundred Buddha-worlds, and attain only a hundred entrances to the illumination of phenomena. In this Avataṃsaka Sūtra, when a bodhisattva of initial aspiration first generates the mind of the Tathāgata's sarvākārajñatā, this is called the bodhicitta. In the abode of initial aspiration, one is newly born into the family of great wisdom, the all-inclusive wisdom of all Buddhas; at the very time of initial aspiration, one attains true awakening, because one realizes the unity of the sarvākārajñatā of all Buddhas with one's own wisdom. Becoming a Buddha does not exceed a single kṣaṇa, because the realm of wisdom is neither protracted nor brief. The realm embraced and transformed pervades particles of dust equal in number to a hundred Buddha-lands, and furthermore, the virtuous functions of the illuminating wisdom of many hundreds of Buddhas are inexhaustible, limitless, and manifold. This is still said in terms of advancing practice according to stage; calculating its essence, the one is all, and limitless. Like a bodhisattva on the first ground in the Chapter on the Ten Grounds, who makes offerings to many hundreds of Buddhas and many hundreds of thousands of Buddhas: although the count does not depart from the number of a hundred, 'many hundreds' is limitless, beyond comparison with a mere single hundred. Therefore, the four mindfulnesses, the four means of embracing, the four immeasurables, and the ten pāramitās are, in every single phenomenon, entirely limitless. Therefore, the samādhi-karma cultivated by these bodhisattvas of the ten abodes does not belong to the mundane or supramundane samādhis of sinking and floating. The explanation of “abiding in deep samādhi without sinking or floating” is concluded. As for the text's “entering deep dhyāna-samādhi and attaining the Buddha's spiritual penetrations”: like the aforementioned spiritual penetrations of the devas of the form and formless realms and of the three vehicles, the spiritual penetrations of the form and formless realms stem from quieting mental thoughts and purifying them, being retributive spiritual penetrations. The spiritual penetrations of the two vehicles depend on what was intended prior to the absorption; the spiritual penetrations of pure land bodhisattvas stem from pure mental resolve, as exemplified by the three kinds of mind-made bodies. As for “entering deep dhyāna-samādhi and attaining the Buddha's spiritual penetrations” in this sūtra: because the mind accords with principle, its source knows no entering or exiting, its essence has neither quietude nor disturbance, its essence has no contrivance, its nature spontaneously conforms to principle as truly real, and it neither arises nor is suppressed. With principle truly real and wisdom responsive, nature itself is all-pervading, responding universally across the three times and ten directions all at once, manifesting form bodies in confrontation. Transforming all beings in response to wisdom, yet without coming or going and without transformation: this is called the Buddha's spiritual penetrations. Wisdom has nothing to rely upon, has no shape or physical essence, and has no coming or going; its nature is spontaneously all-pervading and is not subsumed by the three times, yet it can universally respond to the phenomena of the three times, which is called spiritual penetration. Therefore the sūtra says: “Wisdom enters the three times without coming or going.” This is because the three times are falsely posited by the sentiments of sentient beings and are not genuinely existent. Because the essence of wisdom is formless and shapeless, responding to all beings without contrived activity, it is called 'spiritual' (shen). Pervading the ten directions, leaving no phenomenon unknown and no faculty unrecognized, it is called 'penetration' (tong). When the sūtra says “cultivating all pure practices based on the gate of non-action,” it means that, relying on this gate of non-action, one cultivates the ocean of practices throughout the dharmadhātu and space, which is entirely pervasive and pure. Wisdom having no deliberate action is called 'cultivation.' Knowing capacities and working in common is called 'practice.' Practices are universally beneficial, neither contrived nor born, and this is called the 'gate of non-action.' Constantly dwelling in the three realms throughout the ten directions, undergoing rebirth to benefit the world without defilement or purity, is called 'pure practice.' When the sūtra says “sharing the same identical nature with the Buddhas of the three times,” it refers to the identity of the dharmakāya and wisdom. Vast kalpas of the three times are identical in a single thought; the shared practice of Samantabhadra, great wisdom, and great compassion among all Buddhas of the three times are completely identical. When the sūtra says “there are ten phenomena that cause bodhisattvas to quickly enter the grounds,” it reveals that in the stage of the abode of initial aspiration, one completely knows the teachings of all abodes, all practices, all dedications, and all grounds; for one is all, all is one, and cause is itself effect. It is just as when the youth Sudhana, having seen the bodhisattva Maitreya, was sent back by Maitreya to see Mañjuśrī, revealing that cause and effect are neither different nor separate. Here it is also like this: from the abode of initial aspiration up to the stage of Buddha-fruition, one advances simultaneously in a single thought, and within that single thought one cultivates and achieves true awakening, for the Buddha's causes and effects and the bodhisattva practices are all perfected. Just as Sudhana became a Buddha in one lifetime, and the dragon girl became a Buddha across three lives without departing from a single kṣaṇa, they are completely similar. As for 'becoming a Buddha in one lifetime,' this clarifies that this lifetime is the segmented body born of parents, which is the rebirth of faith and the practice of seeing the path. Relinquishing the segmented body and entering changeful birth is called 'one lifetime.' It also does not depart from a kṣaṇa, having no nature of past or present, no nature of segmentation, and no nature of change, because all phenomena are like illusions, like transformations, not extinguished, and without the three times. Because in this first abode one cultivates all abodes and all grounds comprehensively, connecting through all phenomena, all is simultaneously one phenomenon, with length or brevity, many or few, operating freely and unobstructed, without exceeding a single kṣaṇa; for phenomena are just so. Set aside sentiments and observe with wisdom, and it can be seen. When the sūtra says “knowing all sentient beings to share the same nature with all Tathāgatas,” bodhisattvas of the three vehicles know that all sentient beings equally possess the Buddha-nature, the nature of principle, of the Tathāgatas; this sūtra knows that all sentient beings equally possess the nature of the Tathāgata's sarvākārajñatā. As the sūtra states below: “There is a sūtra scroll as vast as a trichiliocosm, contained within the body of a small sentient being. Someone becomes a Buddha, breaks open this particle of dust, and brings forth this sūtra scroll.” In a size as small as a particle of dust, sentient beings all possess the Buddha's sarvākārajñatā. When bodhisattvas become Buddhas and transform them, they all attain the Tathāgata's sarvākārajñatā. Wisdom that penetrates principle is called sarvajñā (all-knowledge), while discriminating wisdom is called sarvākārajñatā (all-inclusive wisdom). When the sūtra says “hearing of all Buddha-lands, wishing to be reborn in them all,” it means that without leaving the dust-mote, wisdom manifests and responds everywhere, making offerings to all Buddhas of the ten directions without coming or going. As for the sūtra's “successive absorptions”: bodhisattvas can enter the four dhyānas of the form realm in succession. In the four dhyānas of the formless realm, bodhisattvas can enter smoothly in sequence, or enter and emerge by skipping stages. As explained in the cremation section of the Mahāparinirvāṇa Sūtra: entering the third dhyāna from the first dhyāna and emerging, entering nothingness from the sphere of space and emerging, entering the sphere of space from the sphere of neither-perception and emerging; thus skipping stages, and thus in succession. In this sūtra, the directional net samādhi—entering samādhi in one direction and rising in ten directions, entering in ten directions and rising in one direction, and so forth—is as explained in full under the ten faiths. 'Samāpatti wisdom-seal' clarifies that stillness and function arise together, sealing all myriad phenomena without failing to make them clear, like the great ocean water reflecting myriad forms. Pure wisdom universally seals and completely knows all myriad phenomena, yet without subject, object, or agent. When the sūtra says “skilfully contemplating all phenomena and attaining the seal of true reality,” it means sealing all myriad phenomena with the great wisdom seal of non-action, non-reliance, and non-perception; arising is merely the arising of phenomena, without ignorance or attachment to the three times, and this is called the seal of true reality. When the sūtra says “entering true samādhi,” it refers to being free from the defilement, purity, sinking, and agitation of the three realms and the three vehicles. 'Free from erroneous views' refers to the two views of existence and non-existence. Internal views, external views, personality view, extreme views, clinging to rules, clinging to views, and so on are all included, up to the sixty-two views. The sixty-two views: on all phenomena, four views are attached: (1) permanent, (2) impermanent, (3) both permanent and impermanent, (4) neither permanent nor impermanent. On each of the five aggregates there are four views, four times five making twenty. Across the three times, the five aggregates total sixty. Together with the two basic views, they make sixty-two views. All erroneous views do not depart from this. 'Universal gate wisdom' is the wisdom that knows sentient beings' faculties and phenomena comprehensively, the sarvākārajñatā of various distinctions. For sentient beings of the form realm, because they dwell in absorption, they are instructed to generate contemplation. For sentient beings of the form formless realm, because they practice formless contemplation, they are taught subtle wisdom; because forms do not confront their minds, their wisdom is sharp. The six dharmas of respectful harmony are: (1) body, (2) speech, (3) mind, (4) precepts, (5) generosity, and (6) views; these are called the six dharmas of respectful harmony. 'Planting the Buddha-seed in the field of sentient beings' means revealing the bodhi-principle and wisdom to all sentient beings, and taking minor roots of goodness as supreme conditions. The six superknowledges have already been explained above, as described in the 'Chapter on the Ten Superknowledges.' The ten spiritual penetrations are clearly detailed in the sūtra. In the following verses, two lines form a single stanza; the text is complete in itself, praising according to the text. The final single prose line clarifies the section where the great assembly, hearing the Dharma, rejoices and puts it into practice. In this assembly, the 'Chapter on Ascending to the Trāyastriṃśa Palace' forms the preface, from the 'Chapter on Praises in Verse' onward is the core teaching, and the shaking of the earth and setting forth of offerings is the dissemination section.

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新華嚴經論 — Classical Chinese