新華嚴經論 19

English (machine translation) 19

Language: English

To explain this chapter, it is analyzed through three divisions: first, explaining the chapter's title; second, explaining the intent of the chapter's presentation; third, explaining the meaning following the text.

19.4

First, explaining the chapter's title: this chapter directly expounds the ten gateways of practice, hence it is called 'Chapter on the Ten Practices'.

19.5

Second, explaining the intent of the chapter's presentation: the original intent of preaching the 'Chapter on the Ten Practices' in the palace of the Yāma heaven is that it symbolizes how in this heaven lotus flowers opening marks day and their closing marks night; because in this heaven celestial light shines of itself and there are no sun or moon, day and night are distinguished solely by looking at the opening and closing of the lotus flowers, hence it is called the Heaven of Time-Divisions (Suyāma). 'Yāma' is a Sanskrit word. Just as the bodhisattva in this stage knows when the minds of sentient beings are about to open and blossom, and guides them in accordance with the time, and provides the causes and conditions for liberation to those not yet ready to cross over, this is symbolized by this location; therefore the ten gateways of practice are taught in this place. The preceding two chapters merely described arriving at this celestial place and praising it, whereas this single chapter directly expounds the gateways of the ten practices; for this reason, this chapter had to come. This indicates that whereas the preceding ten abodes still relied on the summit of Mount Sumeru, these ten practices rely on space as their course, symbolizing that their practice is unattached.

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Third, explaining following the text: this is divided into two sections: first, a major outline of the sūtra's meaning; second, commenting on the text as it proceeds. First, regarding the major outline of the sūtra's meaning: this single chapter of scripture is divided into fourteen major sections. The first section, from 'at that time' down to 'these are the ten,' consists of twenty-five lines of scripture, explaining that all the Buddhas sharing the name Guṇavana jointly empower Bodhisattva Guṇavana to directly expound the ten practices. The second section, from 'Sons of the Buddha' down to 'the first practice of joy,' consists of forty-three lines of scripture, explaining the direct teaching of the Dharma gate of the initial practice of joy. The third section, from 'Sons of the Buddha' down to 'the second beneficial practice,' consists of forty-two lines of scripture, explaining the beneficial practice. In this way, throughout the entire chapter, including the verses, there are fourteen sections of scripture. The final two prose sections: the first is the section on shaking the earth and presenting offerings; the next is the section on Guṇavana contemplating the assembly and speaking verses. Then follows the section of two hundred and two lines of scripture speaking verses in praise of the Dharma. The chapter throughout is divided altogether into fourteen sections; as the scripture naturally has its own divisions, there is no need to make a complex outline of the text. Now, in the first section on the empowerment by the Buddhas of the same name, there are four divisions of analysis: first, explaining the name of the samādhi; second, explaining the number of Buddhas of the same name; third, explaining the empowerment granted by the Buddhas of the same name; fourth, explaining why the Buddhas share the same name as the bodhisattva who entered samādhi. First, explaining the name of the samādhi: why is it named the 'Well-Reflected Samādhi' (Suvicārita-samādhi)? 'Samādhi' refers to being free from torpor and restlessness, which is an alternative name for meditative absorption (dhyāna). Briefly speaking, within dhyāna there are four types of dhyāna: first, the dhyāna practiced by ordinary fools; second, the dhyāna that contemplates meaning; third, the dhyāna that is mindful of tathatā; fourth, the Tathāgata dhyāna. What is here called the Well-Reflected Samādhi is the dhyāna that contemplates meaning. In order to firmly establish the Dharma, one must properly contemplate and correctly reflect upon it, establishing the Dharma gates to serve as a model for later learners. Second, regarding the number of Buddhas of the same name: mention is made of Buddhas as numerous as the dust-motes of ten thousand Buddha-kṣetras, all named Guṇavana, sharing their name with the one who entered samādhi. This shows that if one is deluded about one's mind and objects, ignorance is no different from boundless dust-motes of kṣetras; if one comprehends the source of the mind, wisdom and merit equal the ten directions and are inexhaustible. Because one's own single mind has penetrated clearly, it is not different from the blessing and wisdom of the dharmadhātu. Now this bodhisattva enters this samādhi gate, and because his blessings and wisdom match and accord with all Buddhas, he thereby receives the empowerment from Buddhas of the same name, showing that his wisdom, understanding, and practice are identical with those of the Buddhas of the ten directions, and that his merit and virtues are identical. Third, explaining the empowerments granted by the Buddhas of the same name: there are six types of empowerment: first, empowerment through words, because they praise and extol him with words; second, empowerment through Vairocana's vow power, because it rides upon past vows; third, empowerment through Vairocana's supernatural power, because it matches the Buddha's supernatural power; fourth, empowerment through the wholesome roots of the multitude of bodhisattvas, because they share identical wholesome roots; fifth, empowerment through the Buddhas bestowing wisdom, because he attains ten kinds of unobstructed wisdom; sixth, empowerment through the Buddhas rubbing his crown with their hands, because they comfort him and grant permission to preach the Dharma. Below, it explains that Bodhisattva Guṇavana then arises from samādhi and directly expounds the ten gateways of practice. As in the ten practices below, they take the ten pāramitās as their essence.

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The first practice of joy takes dāna-pāramitā as its essence. It has forty-three lines of scripture, divided into five sections. First, from 'Sons of the Buddha, what is the practice of joy?' down to 'causing all sentient beings to be joyful and pleased' has nine and a half lines of scripture, explaining the practice of dāna-pāramitā, learning all the cultivations of the Buddhas. Second, from 'wherever in any land there is poverty and lack' down to 'not going against the wishes of any sentient beings' has ten and a half lines of scripture, explaining that the bodhisattva in this stage, seeing places of poverty and lack, vows to be born into wealthy and noble families there, completely giving away material wealth as well as his physical life to benefit them. Third, from 'further making this thought' down to 'samyaksaṃbodhi' has eight and a half lines of scripture, explaining that during kalpas of famine the bodhisattva manifests a vast body and sacrifices it to relieve starvation. Fourth, from 'the bodhisattva thus' down to 'does not see great fruit nor see small fruit' has six and a half lines of scripture, explaining the knowledge of reality without conceptual notions. The notion of a pudgala (pudgala-saṃjñā) here means 'one who repeatedly takes rebirth in destinies.' The notion of a māṇava (māṇava-saṃjñā) here means 'a youth,' also called 'a scholarly lad.' The meaning is that he does not discriminate between good and evil, old and young, but gives to all. Fifth, from 'then the bodhisattva contemplates the past, future, and present' down to 'the first practice of joy' has seven and a half lines of scripture, explaining that he contemplates the non-durable body of sentient beings and seeks the durable body to establish them in eternal peace.

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The second, the beneficial practice, takes śīla-pāramitā as its essence. It has forty-two lines of scripture, divided into five sections. First, from 'Sons of the Buddha, what is the bodhisattva's beneficial practice?' down to 'attains the equal, correct Dharma praised by the Buddhas' has six lines of scripture, explaining non-attachment to the spheres of the five dusts (sense objects). Second, from 'when the bodhisattva maintains pure precepts in this way' down to 'the mind of all-knowledge (sarvajñatā)' has eight lines of scripture, explaining that Māra leading celestial maidens cannot confuse or agitate him. Third, from 'Sons of the Buddha' down to 'nirvāṇa without remainder' has eight lines of scripture, explaining that the bodhisattva does not afflict sentient beings with the five desires. Fourth, from 'why is this?' down to 'causing others to be happy' has thirteen lines of scripture, explaining that only by properly subduing oneself can one preach the Dharma and cause others to attain happiness. Fifth, from 'Sons of the Buddha' down to 'beneficial practice' has six lines of scripture, explaining the attainment of practice transcending the world and entrance into profound wisdom.

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The third, the non-opposing practice, takes kṣānti-pāramitā as its essence. It has thirty lines of scripture, divided into three sections. First, from 'Sons of the Buddha' down to 'patience and gentleness' has five and a half lines of scripture, explaining the section on not harming self or others, remaining patient and gentle. Second, from 'Sons of the Buddha' down to 'causing the minds of others to attain purity' has thirteen and a half lines of scripture, explaining the bodhisattva's patient endurance when physical or verbal harm is inflicted upon him. Third, from 'at that time the bodhisattva' down to 'non-opposing practice' has ten and a half lines of scripture, explaining the bodhisattva's contemplation of emptiness to accomplish patience.

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The fourth, the unbending practice, takes vīrya-pāramitā as its essence. It has thirty-seven and a half lines of scripture, divided into three sections. First, from 'Sons of the Buddha' down to 'practices energetic progress for the sake of the words and meanings of all Buddha-dharmas' has twenty-two and a half lines of scripture, explaining that the bodhisattva does not seek worldly profit, but practices energetic progress for the sake of seeking the Buddha's sarvajñatā. Second, from 'Sons of the Buddha, a bodhisattva-mahāsattva' down to 'answers, saying, "I can"' has six lines of scripture, explaining that the bodhisattva enters hells to undergo suffering for the sake of sentient beings without shrinking from toil. Third, from 'suppose there is further a person' down to 'unbending practice' has eight and a half lines of scripture, explaining that for the sake of benefiting sentient beings, the bodhisattva undergoes suffering for many kalpas without shrinking from toil.

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The fifth, the practice free from delusion and confusion, takes dhyāna-pāramitā as its essence. It has forty-nine lines of scripture, divided into six sections. First, from 'Sons of the Buddha' down to 'cultivating the bodhisattva practice, the mind is free from delusion and confusion' has ten lines of scripture, explaining that through right mindfulness, when following saṃsāra to benefit beings, there is no confusion. Second, from 'this bodhisattva' down to 'the mind is constantly mindful without interruption' has nine and a half lines of scripture, explaining that the bodhisattva retains what is heard with right mindfulness without confusion. Third, from 'why is this?' down to 'never having a distracted thought for a single moment' has seven and a half lines of scripture, explaining that with right mindfulness there is no distraction regarding pleasant or unpleasant sounds. Fourth, from 'what is called right mindfulness without confusion' down to 'yet cannot ruin this bodhisattva's mind' has eight lines of scripture, explaining that in hearing the Dharma and benefiting beings, there are no remaining obstacles. Fifth, from 'the bodhisattva enters samādhi' down to 'no differentiation' has five lines of scripture, explaining the contemplation that sound lacks an intrinsic substance to achieve patient endurance. Sixth, from 'when the bodhisattva has thus accomplished tranquil bodily, verbal, and mental actions' down to 'practice free from delusion and confusion' has nine and a half lines of scripture, explaining that with purity of body, speech, and mind, one is capable of entering all dharmas without departing from the single nature.

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The sixth is the practice of good manifestation, having the perfection of wisdom (prajñāpāramitā) as its essence. It has forty and a half lines of sūtra text, divided into four sections: First, from 'Sons of the Buddha' down to 'expediently manifests the characteristics of birth' has ten and a half lines of sūtra text, explaining the section on the nature of wisdom having no own-nature and expediently manifesting birth. Second, from 'Sons of the Buddha' down to 'serves as a place of reliance for all sentient beings' has ten lines of sūtra text, explaining the section where the bodhisattva realizes that mind and objects and all phenomena are without nature and without reliance, yet teaches and transforms sentient beings and serves as their place of reliance. Third, from 'The bodhisattva at that time' down to 'do not practice the correct path' has eleven lines of sūtra text, explaining the section on mindfully liberating sentient beings. Fourth, from 'When the bodhisattva observes sentient beings in this way' down to 'practice of good manifestation' has nine lines of sūtra text, explaining the section on sentient beings not yet being fully liberated and thus not seizing self-realization of nirvāṇa.

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The seventh is the practice of non-attachment, having the perfection of expedient means (upāyapāramitā) as its essence. It has fifty-five lines of sūtra text, divided into six sections: First, from 'Sons of the Buddha' down to 'has no attachment to any Buddha-dharmas either' has twelve and a half lines of sūtra text, explaining the section where the bodhisattva adorns and purifies buddha-lands and makes offerings to all buddhas with a mind free of attachment. Second, from 'This bodhisattva' down to 'because of being able to be unattached in this way' has fifteen lines of sūtra text, explaining the section where the bodhisattva offers to buddhas without weariness and constantly practices in the midst of worldly phenomena without attachment. Third, from 'In the Buddha-dharma the mind is unobstructed' down to 'produces all roots of goodness without attachment' has eleven lines of sūtra text, explaining the section on observing the suffering of sentient beings and increasing great compassion. Fourth, from 'The bodhisattva at that time' down to 'For what reason?' has nine and a half lines of sūtra text, explaining the section where the bodhisattva constantly abides in saṃsāra, teaching and transforming sentient beings without attachment. Fifth, from 'The bodhisattva has this thought' down to 'the mind is without fatigue or weariness' has nine lines of sūtra text, explaining the section on teaching and transforming sentient beings and contemplating phenomena as like illusions. Sixth, from 'Because of having no fatigue or weariness' down to 'practice of non-attachment' has seven and a half lines of sūtra text, explaining the section where the bodhisattva sees untamed sentient beings and goes to be born there.

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The eighth is the practice difficult to attain, having the perfection of vows (praṇidhānapāramitā) as its essence. It has seventy lines of sūtra text, divided into six sections: First, from 'Sons of the Buddha' down to 'roots of goodness of a single nature' has four lines of sūtra text, explaining the section on the ten roots of goodness in this stage. Second, from 'This bodhisattva' down to 'attains non-retrogression' has eight and a half lines of sūtra text, explaining the section on being in the midst of suffering without fatigue or weariness. Third, from 'Although this bodhisattva understands that sentient beings are non-existent' down to 'For what reason?' has ten lines of sūtra text, explaining the section on neither abandoning nor being attached to the realm of sentient beings. Fourth, from 'The bodhisattva deeply enters the realm of sentient beings' down to 'does not obtain fruition' has fourteen lines of sūtra text, explaining the section where the bodhisattva enters the realm of sentient beings without attachment, yet also does not neglect constantly manifesting bodies in the world to liberate sentient beings. Fifth, from 'When the bodhisattva accomplishes such' down to 'does not attach to the world' has nineteen and a half lines of sūtra text, explaining the section on the sovereignty of expounding the Dharma while not speaking. Sixth, from 'When the bodhisattva in this way' down to 'the eighth, the practice difficult to attain' has fourteen and a half lines of sūtra text, explaining the section on practicing the bodhisattva path without seeking fruit or reward.

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The ninth is the practice of good dharma, having the perfection of power (balapāramitā) as its essence. Within this part, it is divided into five sections: First, from 'Sons of the Buddha' down to 'the revolving dhāraṇī and inexhaustible eloquence' has twelve lines of sūtra text, explaining the section on the ten inexhaustible eloquences. Second, from 'This bodhisattva' down to 'all are also like this' has nine and a half lines of sūtra text, explaining the section on manifesting bodies and becoming buddhas throughout the great-thousand world with unobstructed eloquence. Third, from 'Furthermore' down to 'and performs buddha-works' has sixteen and a half lines of sūtra text, explaining the section on bodhimaṇḍas being inexhaustible at a single hair-tip, and manifesting bodies to become buddhas at all hair-tips and throughout ineffable three-thousand worlds. Fourth, from 'Sons of the Buddha, because this bodhisattva' down to 'skillfully observes the characteristics of dharmas' has six and a half lines of sūtra text, explaining the section on the ten kinds of sovereign bodies. Fifth, from 'When the bodhisattva accomplishes such ten kinds of bodies' down to 'the source of all Buddha-dharmas' has nine lines of sūtra text, explaining the section on serving as a place of reliance for all sentient beings.

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The tenth is the practice of truth, having the perfection of knowledge (jñānapāramitā) as its essence. Within this part, it is divided into three sections: First, from 'Sons of the Buddha' down to 'causing all to become purified' has ten lines of sūtra text, explaining the section where the bodhisattvas of this stage train in the true and real physical, verbal, and cognitive wisdom of all buddhas of the three periods of time, attaining the ten kinds of knowledge of the buddhas. Second, from 'This bodhisattva furthermore gives rise to such supreme intention' down to 'dharmadhātu and the realm of space' has sixteen and a half lines of sūtra text, explaining the section where through the power of vows they teach and transform sentient beings without taking bodhi. Third, from 'This bodhisattva' down to 'the tenth, the practice of truth' has about sixteen lines of sūtra text, explaining the section where the body encompasses all lands and knows faculties to benefit sentient beings with sovereignty. Below, in the section on the shaking of the earth and the raising of offerings, there are fifteen lines of sūtra text, conceptually divided into three sections: First, from 'At that time' down to 'celestial subtle and wondrous voices' has five and a half lines of sūtra text, explaining the section on the shaking of the earth and the raising of offerings. Second, from 'Just as in this world' down to 'all are also like this' has one and a half lines of sūtra text, explaining the section summing up the ten directions as being identical. Third, from 'Furthermore, by the Buddha's spiritual power' down to 'the worlds in the ten directions were all also like this' has eight lines of sūtra text, explaining the section where Bodhisattvas Guṇavana from the ten directions assemble to bear witness. As for how, beyond worlds as many as the dust motes of a hundred thousand buddha-lands in each of the ten directions, there are bodhisattvas as many as the dust motes of a hundred thousand buddha-lands, all named Guṇavana, this is to explain that the ten practices are completely pervasive. The Buddha's title being Samantaguṇa is to explain that the complete pervasiveness of these ten practices is the complete pervasiveness of merit, which is the fruit obtained within this stage, because of the merit invoked by the complete pervasiveness of practice. The Buddha is titled Samantaguṇa, and citing [the lands] beyond dust motes of ten buddha-lands in each of the ten directions also explains the phenomena reached by wisdom. It also explains that the measure of the gate of practice is vast, which means the merit of the buddha-fruit is vast. The above ten practices as such take the ten pāramitās as their progressive advancement; in the Dharma, they are self-sufficient and distinct, so there is no need to explain further. Such ten practices are entirely a gate of practice that is simultaneous in a single thought without before and after; do not form views of temporal precedence or length; all must be established as gates of progressive cultivation according to the essence and function of the wisdom of the dharmadhātu. As for the verses praising the Dharma having seven lines of sūtra text, because the ten lineages are uninterrupted, it is restated in verse. As for 'reaching to the dharmadhātu', 'reaching' (ji) means arriving (ji), meaning arriving at the dharmadhātu. In the verse section below there are two hundred and two lines of verses, two lines per verse, as clearly explained in the text.

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Chapter Twenty-Two: The Ten Inexhaustible Treasuries

19.18

About to explain this chapter, there are three gateways as before:

19.19

First, explaining the title of the chapter: because it expounds these ten kinds of treasuries, the name is established in accordance with the Dharma, as can be known.

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Second, explaining the purpose of the chapter: in this stage, the ten practices have already been expounded. These ten inexhaustible treasuries bring the dharma of the preceding ten practices to completion, making them inexhaustible, and bring the dharma of the subsequent ten dedications of merit to completion, making them advance, causing the gates of practice not to stagnate; therefore this chapter must follow.

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Third, the outline of the sūtra's meaning is divided into two gateways: 1. Outlining the sūtra's meaning; 2. Explaining the meaning following the text.

19.22

1. Outlining the sūtra's meaning: in this single chapter of the sūtra, following the names of the ten treasuries in major sections, there are eleven sections of sūtra text in total. The text is as follows:

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First, from the beginning, 'At that time Bodhisattva Guṇavana' down to 'expounding it for sentient beings, causing them all to awaken' has twenty-eight and a half lines of sūtra text, explaining the section on directly citing the names of the ten inexhaustible treasuries and presenting the ten dharmas of faith. Within this section it is further divided into six: First, from 'At that time Guṇavana' down to 'these are the ten' has four lines of sūtra text, explaining the section on directly stating the names of the ten treasuries. Second, from 'Sons of the Buddha' down to 'having given rise to pure faith' has five and a half lines of sūtra text, explaining the section on initially citing the ten dharmas of faith. Third, from 'hearing that all Buddha-dharmas are inconceivable' down to 'For what reason?' has seven and a half lines of sūtra text, explaining the section on not being daunted regarding the Dharma after having heard the Dharma and given rise to faith. Fourth, from 'This bodhisattva' down to 'without grasping and without abandoning' has five and a half lines of sūtra text, explaining the section on knowing all buddhas' appearing in the world and entering nirvāṇa without near or far, grasping or abandoning. Fifth, from 'This bodhisattva enters the Buddha's wisdom' down to 'the expedient means of all buddhas' has five lines of sūtra text, explaining the section on entering this faith and being born in the Buddha's family, according with the roots of goodness and expedient means of all buddhas. Sixth, from 'This is called the bodhisattva' downward, one and a half lines of sūtra text, generally explains the section concluding faith as being able to expound the Dharma. This faith is faith within the stage of the ten practices, because Mañjuśrī, Jñānaprabha, and others represent faith within the stage of the ten faiths.

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Second, from 'Sons of the Buddha, what is the bodhisattva's treasury of morality?' down to 'this is called the bodhisattva's second treasury, morality', there are twenty-eight and a half lines of sūtra text. Within this part it is further divided into three: First, from 'Sons of the Buddha' down to 'precepts without transgression' has three and a half lines of sūtra text, explaining the section on directly citing the names of the ten kinds of precepts. Second, from 'How' down to 'fully receiving and maintaining the ten wholesome actions' has twenty-one lines of sūtra text, explaining the section on directly explaining the maintaining and breaking of the ten kinds of precepts. Third, from 'Bodhisattva' down to 'second treasury, morality' has four and a half lines of sūtra text directly expounding, explaining the section on this ten-practices bodhisattva maintaining precepts without transgression.

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Third, from 'Sons of the Buddha' down to 'third treasury, shame' has thirteen and a half lines of sūtra text; within this part it is further divided into two sections: First, from 'Sons of the Buddha' down to 'should single-mindedly sever and eradicate' has twelve lines of sūtra text, explaining the section on severing shameless conduct and being endowed with the practice of shame. Second, one and a half lines of sūtra text, explaining the section on being fully endowed with shame and skillfully expounding the Dharma for sentient beings.

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Fourth, from 'Sons of the Buddha' down to 'this is called the bodhisattva's treasury of remorse', there are twelve lines of sūtra text. Within it, the general meaning is further divided into three: First, from 'Sons of the Buddha' down to 'further reflects' has three and a half lines of sūtra text, explaining the section on reflecting on oneself regarding objects of the five desires as having long craved and sought them from beginningless time. Second, from 'Sentient beings lack wisdom' down to 'I now practice remorse' has seven and a half lines of sūtra text, explaining the section on being mindful that sentient beings are foolish, becoming mutual enemies over the five desires, and the bodhisattva, knowing this, ought to sever them personally. Third, from 'swiftly accomplishes bodhi' downward, one and a half lines of sūtra text, skillfully expounding the true and real Dharma for sentient beings.

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Fifth, from "Disciples of the Buddha" down to "treasury of much learning," there are thirty-four and a half lines of sūtra text, which clarify the treasury of learning. Within this section there is again a division into three. First, from "Disciples of the Buddha" down to "undetermined phenomena," there are four lines of sūtra text, which explain the section presenting the existence and nonexistence of ten things. Second, from "What are these things that exist?" down to "these are called undetermined phenomena," there are twenty-six and a half lines of sūtra text, which explain the section directly expounding the existence and nonexistence of the ten kinds of things. First, expounding from the twelve links of dependent origination: because ignorance exists, mental formations exist; because consciousness is nonexistent, name-and-form is nonexistent. Because craving arises, suffering arises; because becoming ceases, birth ceases. The consciousness and craving of these four things above both arise from ignorance's deluded attachment to the realms of existence. Now, realizing that existence is fundamentally nonexistent, the twelve links of dependent origination cease. When the twelve links cease, it is not that wisdom has an arising, nor is it that wisdom has a cessation; it merely removes the illness. Its ultimate reach is without reliance, without form, and without unconditioned activity, yet it open-mindedly penetrates the myriad existing things; without thinking it appears, and without contrivance it is accomplished. Those who study this must complete the work of the two gates of calming and insight before they can realize this singular eloquence. The subsequent ten dharmas comprehensively conclude the holy teachings, fully setting forth the counter-measures against consciousness-aspects and differing understandings, fully explained below according to the text. Third, from "Bodhisattvas" downward, there are four lines of sūtra text, which explain the section where the bodhisattva reflects that sentient beings lack the wisdom of much learning, and [vows,] "I shall seek the treasury of much learning and extensively preach the Dharma for them."

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Sixth, from "Disciples of the Buddha" down to "treasury of giving," there are ninety-three lines of sūtra text. Within this section there is again a division into two. First, from "Disciples of the Buddha" down to "ultimate giving," there are three lines of sūtra text, which explain the section presenting in summary the ten kinds of the treasury of giving. Second, from "Disciples of the Buddha" down directly to "this is called the bodhisattva's sixth treasury of giving," there is the section that explains in full the previous ten kinds of the treasury of giving. The above ten kinds of giving fully contain both principle and phenomena, as is complete in the text itself.

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Seventh, from "Disciples of the Buddha" down to "awakening all sentient beings," there are thirty lines of sūtra text. Within this section there is again a division into five. First, from "Disciples of the Buddha" down to "knows nirvāṇa as it truly is," there are eleven lines of sūtra text, which explain the section preliminarily presenting the as-it-truly-is knowledge of the fundamental amassed essence of worldly phenomena and world-transcending phenomena. Second, from "How does one know?" down to "extensively proclaiming," there are three lines of sūtra text, which explain the section presenting in summary that the previous phenomena arise from conditions and are fundamentally nonexistent. Third, from "What does one preach?" down to "not awakened by another," there are six lines of sūtra text, which explain the section directly expounding that the previous sensations, perceptions, mental formations, and so forth lack substance in their formation and disintegration. Fourth, from "This treasury of wisdom" down to "these are the ten," there are eight lines of sūtra text, which explain the section on the ten inexhaustibilities. Fifth, from then downward for one and a half lines of sūtra text, is the section explaining the skillful exposition upon attaining the Dharma.

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Eighth, from "Disciples of the Buddha" down to "treasury of mindfulness," there are twenty-seven lines of sūtra text. Within this, the general meaning is again divided into two sections. First, from "Disciples of the Buddha" down to "the various natures of ineffable samādhis," there are eighteen lines of sūtra text, which explain the section on attaining the dharma of limitless correct mindfulness. Second, from "This mindfulness has ten kinds" down to "the eighth treasury of mindfulness," there are nine lines of sūtra text, which explain the section on being without faults regarding all phenomena when one attains the ten correct mindfulnesses.

19.31

Ninth, from "Disciples of the Buddha" downward, there are fourteen lines of sūtra text. Within this, the general meaning is again divided into two. First, from "Disciples of the Buddha" down to "the species of ineffable samādhis," there are eleven and a half lines of sūtra text, which explain the section on hearing and upholding all phenomena limitlessly. Second, from "Disciples of the Buddha" downward, there are two and a half lines of sūtra text, which explain the section stating that the Dharma expounded by bodhisattvas at this stage is limitless and only a Buddha can comprehend it.

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Tenth, the section from "Disciples of the Buddha" downward has twenty-four lines of sūtra text. Within this, the meaning is again divided into three. First, from "Disciples of the Buddha" down to "Why?" there are twelve lines of sūtra text, which explain the section stating that the treasury of eloquence of bodhisattvas at this stage is inexhaustible. Second, from "This bodhisattva accomplishes ten kinds of inexhaustible treasuries" down to "the tenth treasury of eloquence," there are ten lines of sūtra text, which explain the section directly expounding the ten kinds of treasuries of eloquence. Third, there are two lines of sūtra text, which explain the section on the limitlessness of the treasury of eloquence.

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The eleventh section contains eight lines of sūtra text, which explain the section presenting in summary the previous ten treasuries as accomplishing the teaching of dedicating merit. As in the names of the twelve classes of scriptures mentioned before: geya, which here means "repeating verses"; gāthā, which here means "chanted verses"; nidāna, which here means "scriptures of causal origins"; udāna, which here means "unprompted expounding." These ten kinds of treasuries are for accomplishing the ten practices belonging to this particular stage, bringing them to fulfillment, and also for accomplishing the subsequent teaching of the ten dedications of merit; this is so in every stage. The above concludes the explanation of the teaching of the ten practices. Regarding the ten dedications of merit, as follows in this assembly's introductory section, main exposition, and dissemination section: from this initial ascending to the palace of the Tuṣita heaven, that is the introductory section. The following two chapters are the main exposition. Within the two chapters, down to the shaking of the earth and the raising of offerings below, that is the dissemination section. The teaching of the ten dedications of merit is expounded in the palace of the Tuṣita heaven; in this stage there are three chapters of sūtra that together accomplish this stage.

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Chapter 23: Ascending to the Palace of the Tuṣita Heaven

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First, from the beginning of the "Chapter on Ascending to the Palace of the Tuṣita Heaven," there are three points of meaning as before.

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First, explaining the chapter title: it is named after the arrival achieved by ascending to the heaven. The Tuṣita heaven here means the heaven of "joyful contentment."

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Second, explaining the purpose of the chapter's coming: it clarifies that the previous two stages of the ten abodes and the ten practices manifested world-transcendence, already accomplishing the deeds of the Tathāgata's wisdom. Now, in this heaven, it clarifies that in accordance with those who have seen the path, they accomplish the Tathāgata's deeds of great compassion dwelling in the world to benefit sentient beings, fusing together the teaching of worldly and world-transcending being neither one nor two; therefore, this chapter must come. As for the gate of great compassion in general: from the initial arousal of the aspiration, advancing in cultivation through true wisdom, there are differences in whether compassion is superior or inferior. In the ten abodes and ten practices, wisdom and compassion are cultivated concurrently, yet the mind of world-transcendence still predominates. Looking toward this stage from the sūtras, great compassion is the stage of principle and wisdom; the mind of world-transcendence reaches its conclusion, and returning to enter saṃsāra, it effects the compassion that brings kindness. Within the ten grounds, great compassion is nurtured and made still deeper and thicker; therefore, among the dharmas represented by Sudhana in the ten grounds, from the first ground onward there are nine devīs; one is Gopā, who was the wife of the Buddha in the past when he was a prince, representing compassion. The stage of the ten grounds concludes with Dharma-joy, which is the meaning of a wife.

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Question: Why is the teaching of dedicating merit expounded in this heavenly location?

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Answer: Just as the ten abodes were expounded atop Mount Sumeru to clarify being first born into the Buddha's household and dwelling atop the Buddha's wisdom without regress; and the teaching of the ten practices was expounded in the Yāma heaven to represent practice relying on empty dharmas, without attachment to anything; arriving at this palace of the Tuṣita heaven represents that although one does not leave the desire realm and abides in the gate of great compassion, yet regarding the objects of desire one constantly practices contentment without defiled attachment, and abides in the world solely to benefit sentient beings. Furthermore, this heaven is located in the desire realm, in the middle of the five heavens from Mount Sumeru upward, so as to unite wisdom and compassion without bias, just as the four heavenly kings still rely on Śakra as their sovereign. Therefore, the ten dedications of merit are expounded in this heaven, clarifying that harmonizing the true and the conventional accomplishes great kindness and compassion, permanently abiding in saṃsāra without abandoning nirvāṇa—this is called dedication of merit. From the abode of initial aspiration onward, such harmonization has taken place; at the conclusion of the stage it specifically receives this name, hence it is called dedication of merit. This uses location to represent the ascension and advance in the Dharma, which also means the body has never had going up or down, coming or going, because wisdom and compassion are constantly omnipresent, without center or periphery. It merely clarifies using a provisional location to represent that the bodhisattva of one lifetime dwells in this heaven with the fruit and practice fulfilled, in order to clarify that the very initial arousal of the aspiration is being first born into the household of the Tathāgata's wisdom, and practicing the gate of great compassion through the Buddha's wisdom is itself the fulfillment of the Tathāgata's fruit. The fruit is furthermore constantly complete, and the practice is furthermore constantly practiced; because fruit and practice are constantly adorned, it is called the Buddhāvataṃsaka. The ten grounds and the eleventh ground accomplish their functions based on these three teachings of the ten abodes, ten practices, and ten dedications of merit, and have no other separate establishment. This is why when the ten grounds are expounded in the Paranirmitavaśavartin heaven, no separate Dharma events or offerings are raised. They merely nurture this stage's great wisdom, great kindness, and great compassion to make them deeply solid and complete; hence they are named the ten grounds.

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Third, explaining according to the text: within this meaning there is again a division into two. In this assembly, the assemblies of the five stages are brought together and completely included within it, as are the various kings, bodhisattvas, and others below. First is outlining the general structure of the sūtra's meaning; second is explaining according to the text.

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First, regarding outlining the general structure of the sūtra's meaning: from the beginning "At that time" to the end of the sūtra, it is divided approximately into eleven sections.

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First, from "At that time, by the Buddha's supernatural power" down to "all were equal," there are nine sheets of sūtra text, which explain the section where the king of the Tuṣita heaven sees the Buddha coming from afar, and together with the celestial hosts arranges the seats and adorns them.

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Second, from "At that time the king of the Tuṣita heaven" down to "music played all at once," this section of sūtra text explains the section where the king of the Tuṣita heaven, having arranged the seats for the Buddha, together with the celestial hosts raises clouds of offerings with a pure mind, and the bodhisattvas welcome the Tathāgata.

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Third, from "At that time, by the Tathāgata's awesome supernatural power" down to "praising the Tathāgata without satiety," this section of sūtra text explains the section where the devas welcome the Buddha, each seeing the Buddha coming from afar as if right before their eyes, revering the Buddha and raising offerings.

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Fourth, from "At that time, all the devas and bodhisattvas" down to "asaṃkhyeyas of sentient beings revered and honored [him]," this section of sūtra text explains the section where the devas and bodhisattvas see the Buddha's supernatural transformations benefiting sentient beings, filling the ten directions and pervading everywhere limitlessly.

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Fifth, from "At that time the great assembly all saw the Buddha's body" down to "because of the inconceivable gate of the Buddha Dharma," this section explains the section where the light of the Tathāgata's body shines everywhere limitlessly.

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Sixth, from "At that time the Tathāgata's great compassion" down to "praising and expounding inexhaustibly," this section explains the section where the Tathāgata manifests all the adornments of omniscient wisdom, causing them to increase limitlessly in accordance with benefiting sentient beings.

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Seventh, from "At that time the king of the Tuṣita heaven" down to "all worlds were also like this," this section explains the section where the king of the Tuṣita heaven, having finished preparing the offerings, invites the Buddha into the palace, and the Tathāgata accepts the invitation.

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Eighth, from "At that time the palace adorned with all jewels" down to "and spoke in verse," this section explains the section where the Tathāgata enters the palace, and by the Buddha's extraordinary merits, causes the palace to be adorned, surpassing what was offered by the devas.

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Ninth, there are twenty lines of verse, which are the section praising the ten Buddhas of the past who all entered this palace.

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Tenth, two lines of sūtra text, which conclude in summary that the ten directions are identical to this, praising the Tathāgatas of the past who entered this palace.

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Eleventh, from "At that time the World-Honoured One" down to "all were also like this," this section explains the section where the Tathāgata enters the palace and ascends the seat to sit, and by the Buddha's virtues the interior of the palace is extraordinarily fine and surpasses that of the devas, and the bodhisattvas of the ten directions all gather.

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Second, as for explaining following the text: from 'At that time' in the first overall major section down to 'thus their thirsting aspiration was entirely equal', it is further divided into seven sections. First, from 'At that time' down to 'constantly facing the Buddha', there are three lines of the sūtra text, which clarify the section on the wisdom-body being constantly complete. Second, from 'At that time the World-Honoured One' down to 'palace adorned with wondrous jewels', there are about two lines of the sūtra text, which clarify the section on the Tathāgata's great wisdom-body pervading everywhere in response to receptivity, where in what is seen there is neither coming nor going between this and that. Third, from 'Then the Tuṣita heavenly king, seeing from afar the Buddha coming' down to 'none could fathom its wondrous excellence', there are seven lines of the sūtra text, which clarify the section on the heavenly king arranging the seat upon the palace. From here down to the end of the first section, there are one hundred ninety-three and a half lines of the sūtra text, wherein there are one hundred seventy-seven times a million billion kinds of adornments of the jewel throne, jewel ground, and empty space, all completely filled everywhere. There are also one hundred and eight times a million billion kinds of bodhisattvas along with the kings of the devas and the eight classes entering the Dharma, joining their palms, contemplating, and praising [the Buddha], as well as the assemblies holding banners and so forth, adorning the jewel ground and empty space completely and universally. There are also ten times a million billion roots of good that make it adorned and pure. Fourth, from 'There were a million billion tiers' down to 'harmoniously playing manifold music', there are one hundred eleven and a half lines of the sūtra text, which contain the section on the one hundred and seventy times a million billion classes of colors adorning the jewel throne and empty space. Fifth, from 'There were a million billion bodhisattvas who had first generated the mind [for awakening]' down to 'a million billion bodhisattvas skilled at teaching and transforming all sentient beings', there are seventy-six lines of the sūtra text, which clarify the bodhisattvas entering the Dharma, and the devas and eight classes possessing altogether an ocean of one hundred times a million billion great assemblies adorning the jewel ground and the space above. Sixth, from 'Born of a million billion roots of good' down to 'praised with a million billion Dharmas of praise', there are six lines of the sūtra text, which clarify the section on the ten kinds of roots of good adorning the palace and the jewel throne. Seventh, from 'Just as in this world' down to 'all were entirely equal', there are five lines of the sūtra text, which clarify the section on concluding in general that the ten directions are likewise.

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Question: In the [assembly of the] ten abodes, only assemblies of devas came to welcome the World-Honoured One; in the retinue of the [assembly of the] ten practices, there were devas as well as assemblies of bodhisattvas; why is it that in this assembly the assemblies of the kings of the eight classes and the great multitudes are so vast, and the varieties of adornment and colors are so extremely numerous? In the ten grounds, there is no account of the heavenly kings and assemblies coming to welcome [the Buddha], entering the palace, adorning the elevated throne, and such matters. For what reason is it that as the stages ascend higher, vast offerings are not displayed?

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Answer: In the ten abodes there are devas, but no bodhisattvas who come to welcome the Tathāgata. Those who present offerings do so for the stage of the ten abodes; it merely explains that one is just newly born into the family of the Buddha's wisdom, and there are not yet those who have previously seen the path. Thus only devas are listed, and there are no bodhisattvas yet. Because one has initially set out from the stage of faith, and an ordinary person has not yet entered the noble stage, this initial 'Chapter on Ascending to the Peak of Mount Sumeru' does not list the host of bodhisattvas, but only has devas welcoming the Tathāgata, to clarify that only from this stage does one enter the noble stream. Just as the 'Chapter on Ascending to the Yama Deva Palace' has devas and a host of bodhisattvas praising and extolling, this clarifies that in the stage of the ten abodes there are already those who have seen the path and entered the stage. Therefore, as one advances to the stage of the ten practices, there is a host of bodhisattvas welcoming the Buddha's assembly. Entering the Dharma gate of the ten practices, because one undertakes manifold practices through the ten abodes and ten practices, one has much mind directed toward world-transcendence, but great compassion dwelling in the world is not yet sovereign; therefore the assembly is not yet complete. That here in the Tuṣita heaven palace the devas, bodhisattvas, and types of adornments are manifold is to clarify that this gate of pariṇāmanā fuses compassion and wisdom: world-transcendence and the mundane are a single entity, fulfilling great compassion that universally nurtures sentient beings, everywhere benefiting things without abandoning tiny creatures. Therefore deva kings, dragon kings, the kings of the eight classes, and bodhisattva Dharma-kings form an immeasurable host, and the forms and appearances of the realm of adornment are boundless. This shows that the stage of compassion encompasses and broadly rescues living beings without limit, and vastly benefits things with inexhaustible gains; hence this heaven's adornments are vast. As for the stage of the ten grounds, it merely relies on this border of the great compassion of the ten dedications of merit, where wisdom and nurture extend everywhere, to foster great compassion and make it firm and solid; there is no other Dharma to seek further. Even if wisdom has extraordinary paths, they are merely subtle refinements within this stage; hence when the Buddha ascends to the Paranirmitavaśavartin heaven, there is no separate reception of hosts or body of a seat. Cultivating advancement involves no separate additions. The gradations can be understood. Interpreting the meaning according to the text: in this 'Chapter on Ascending to the Tuṣita Heaven Palace', the statement that all worlds of the ten directions are always facing the Buddha clarifies that complete wisdom is all-pervading. Not leaving the bodhi tree and the Yama heaven while ascending to the Tuṣita heaven is because the essence of the wisdom of bodhi inherently has no abiding place, everywhere going to the ten directions without coming or going. Its nature now cannot be grasped: it has no abiding place, no transition or change, is neither moving nor quiet, without making or doing, yet in accord with faculties it responds to the worlds of the ten directions, manifesting a physical body before all sentient beings as appropriate to transform and deliver them. That the Tuṣita deva king saw the Buddha coming from afar clarifies that moving from the previous ten practices toward the ten dedications of merit is seeing the Buddha coming from afar. Spreading the jewelled seat in the palace means accordant union. Just as in the ten abodes, to reveal the Tathāgata's Dharma-stream of wisdom through skillful-means samādhi, the seat is set up; in the ten practices, taking the formless dharmakāya as the substance of practice, the seat is said to be transformed into a jewelled lotus treasury to signify that abiding in practice is free from defilement, like a lotus. Now, in this stage of the ten dedications of merit, to accomplish great compassion reaching into the mundane, the seat is said to be spread. 'Spreading' has the meaning of unfolding, signifying that great compassion reaches into the mundane, unfolding the flowers of manifold goods to attain the wondrous fruit of bodhi. Furthermore, 'spreading' has the meaning of arranging, signifying that great compassion reaches into the mundane to arrange the Dharma so as to benefit living beings, not seeking world-transcending dharmas for oneself. That the seat's substance is maṇi clarifies that through great loving-kindness and compassion one is ever in saṃsāra yet free from defilement, signifying that maṇi is named 'free from stain'. That the jewelled seat is called 'lion' relies on the meaning of 'master', because the Tathāgata is the master of fearlessness. That it is assembled from the wondrous jewels of the devas clarifies that wondrous principle, wisdom, compassion, and the myriad practices are gained as retributive fruition. Therefore the sūtra says: 'Obtained through the roots of goodness cultivated in the past, manifested by the spiritual power of all Tathāgatas.' This clarifies that the myriad practices of merit and wisdom of all buddhas are not different from the spiritual power of one's own Buddha, simply because within the principle and wisdom of one's own mind one shares the same merit with all buddhas, due to identical wisdom and identical practice. Saying that it is produced by immeasurable hundreds of thousands of koṭis of nayutas of asaṃkhyeyas of roots of goodness clarifies that in pariṇāmanā the practices of merit, wisdom, and great compassion are complete; hence this fruition. In general, saying that this seat's adornments are produced by unreckonable, boundless roots of goodness and arisen from all pure dharmas of the Tathāgatas clarifies that by using wisdom to give rise to practice, there is no phenomenon that is not pure. The rest is fully detailed in the text itself. That it has a hundred myriad koṭis of tiers surrounding it all around: the ten abodes speak of hundreds of thousands, the ten practices speak of a hundred myriad, and the ten dedications of merit speak of a hundred myriad koṭis, clarifying the gradations of ascending stages. The hundred myriad koṭis of gold nets are because the net of teaching is skillfully spread, bright and pure. The hundred myriad koṭis of flower curtains have the meaning of the myriad practices encompassing. The hundred myriad koṭis of jewelled curtains are because the wisdom that contemplates all sentient beings is precious and can encompass them. The hundred myriad koṭis of garland curtains are because great compassion descends into the mundane to benefit sentient beings. The hundred myriad koṭis of incense curtains spread above clarify the karmic fruition of spreading the fragrance of morality, samādhi, wisdom, liberation, and the knowledge and vision of liberation. Flower garlands hanging down with fragrance permeating everywhere clarify patience's adornment hanging as decoration. The hundred myriad koṭis of flower canopies mean that the myriad practices cover and nurture sentient beings. The hundred myriad koṭis of garland canopies mean the shade of loving-kindness. The hundred myriad koṭis of jewelled canopies mean using the Dharma-jewel to shade the mundane. Devas standing in attendance clarify the practitioners capable of practice. Arranged in rows on four sides generally refers to the four means of embracing and the four immeasurables. The hundred myriad koṭis of jewelled garments spread over it clarify the karmic fruition of using the principle and wisdom of great loving-kindness and great compassion to remain constantly in saṃsāra, clothing and covering sentient beings without rest. The hundred myriad koṭis of multistoried pavilions brilliantly and dazzlingly adorned clarify the distinctions between pavilions of contemplation and towers of wisdom; when contemplative wisdom is clear and distinct, it is called brilliantly and dazzlingly adorned. The hundred myriad koṭis of maṇi nets clarify that spreading the net of teaching filters out all defilements. The hundred myriad koṭis of jewel nets clarify that the teaching can protect and nurture sentient beings. The hundred myriad koṭis of nets of jewelled necklaces hanging down on four sides clarify the fruition of using the myriad practices as necklaces to embrace sentient beings with the four means of embracing; hence named adornments hanging down on four sides. In general, wherever there is wisdom, practice, loving-kindness, compassion, pāramitā, contemplative insight, aids to the path, or great vows, all fruition realms correspond between cause and effect. Now, expressing this karmic fruition through phenomena: nets symbolize principle, wisdom, practice, and teaching; pavilions symbolize contemplative wisdom; halls symbolize correct wisdom benefiting living beings; palaces symbolize boundless nurturing; seats symbolize the universal seal of Dharma-emptiness and the myriad practices of compassion and wisdom; curtains symbolize encompassing sentient beings according to their capacities; bells symbolize the harmonious delight of the Dharma voice; flowers symbolize the opening of the path-eye and also symbolize the flowers of practice supporting the fruit. Hundreds, thousands, myriads, and koṭis all encompass great and boundless numbers; by inferring according to the Dharma one can understand and see it without needing further explanation. As for the Sanskrit *bimbavitāna*, here called 'body-reflection curtain', it means the light of this curtain can manifest all images within it. *Bimbarā* incense clarifies that this incense is bright and clean, able to manifest all images; also because of its bright and pure red color, like the *bimba* fruit. *Aruṇa* incense has a color like the sun, blazing with bright light. *Kusuma* flowers have general and particular meanings: in general, they refer to all flowers of grass and trees; in particular, the flower is white, the size of a coin, resembling this white chrysanthemum. The pavilions extend endlessly, meaning the jewelled pavilions are connected far and wide. Jewelled *svastika* here means the auspicious mark on the Buddha's chest; fully named *kha-asvastika*. *Kha* means joy; *astika* here means 'to have'. This clarifies that one who has this mark possesses great joy, so the adornments on the seat have this mark. The music-jewel deva *mudra* is a special name for a celestial drum, which produces sound only when struck accordingly. The Akaniṣṭha heaven, here translated as the Highest Material Heaven (rūpapratiṣṭha), means the uppermost limit of the form realm. The forty hosts of bodhisattvas below clarify that seeing the seat's adornments and contemplating phenomena, they enter the Dharma and advance twofold, making it a realm of adornment. The forty hosts clarify the stages of the ten abodes, ten practices, ten dedications of merit, and ten grounds. This clarifies that this heaven amasses and cultivates the Dharmas of these four stages, fulfilling Samantabhadra's practices spontaneously. Below, from the hundred myriad koṭis of deva kings down to the hundred myriad koṭis of Maheśvara deva kings, there are sixteen kings, generally encompassing the lords of the desire and form realms above. This generally clarifies that this Dharma gate of the ten dedications of merit permeates the three realms, using wisdom to follow compassion, and everywhere in the six destinies benefits living beings with sovereignty, like a king. Listing sixteen names of kings clearly displays that this stage universally embraces humans, devas, and the six destinies, using wisdom like a king to teach and transform sentient beings with sovereign unhinderedness. First, generally listing a hundred myriad koṭis of deva kings is because deva kings are the most sovereign. Then, separately listing dragon kings contemplating attentively clarifies knowing faculties and raining the Dharma with sovereignty. Yakṣa kings pressing palms above the head clarifies protecting with sovereignty. Gandharva kings giving rise to faithful, pure minds clarifies gladdening sentient beings with Dharma-music with sovereignty. A hundred myriad koṭis of asura kings severing arrogance clarifies entering the sea of saṃsāra with great compassion, acting humbly and sharing common endeavors with sovereignty. A hundred myriad koṭis of garuḍa kings holding silk ribbons in their beaks clarifies the sovereign meaning of great compassion reaching into the mundane to receive and guide. A hundred myriad koṭis of kiṃnara kings leaping with joy clarifies sovereignly gladdening sentient beings with Dharma songs and music to make them joyful. A hundred myriad koṭis of mahoraga kings joyfully looking up clarifies that crawling on the belly sovereignly symbolizes respect. A hundred myriad koṭis of world-rulers bowing their heads in reverence clarifies that the four heavenly kings guide sentient beings in normative rules; these are the masters. And divine dragons, ghosts, and so forth, down to the hells, are completely subsumed in this stage. A hundred myriad koṭis of Trāyastriṃśa deva kings gazing without blinking has the meaning of the samādhi of cultivating skillful advancement in the stage of the ten abodes. A hundred myriad koṭis of Yāma deva kings joyfully praising is like mundane joy, using the Dharma-joy of singing and chanting in praise; this clarifies that this heaven relies on the Dharma-joy of the ten practices. A hundred myriad koṭis of Tuṣita deva kings prostrating their bodies in homage clarifies that this heaven's mind of great loving-kindness and compassion spreads its body like the earth, bearing existence untiringly. A hundred myriad koṭis of Nirmāṇarati deva kings bowing their heads in reverent homage clarifies humbling the mind to reach great compassion, bending wisdom to the utmost limit of compassion. A hundred myriad koṭis of Paranirmitavaśavartin deva kings respectfully joining their palms clarifies unifying wisdom and compassion, so that saṃsāra and nirvāṇa are neither one nor different. A hundred myriad koṭis of Brahma kings single-mindedly contemplating clarifies eradicating subtle habit energies. A hundred myriad koṭis of Maheśvara deva kings respectfully making offerings clarifies that the wisdom-dharmakāya and great compassion are complete, worthy of respectful offerings. The above sixteen deva kings, dragon kings, and so forth clarify that wisdom and compassion are complete, sovereign in the three realms and six destinies, like kings. That they are all a hundred myriad koṭis symbolizes the fulfillment of great vows, wisdom, compassion, and practice. A hundred myriad koṭis of bodhisattvas raising their voices in praise clarifies that the above sixteen kings completely encompass the bodhisattva practices everywhere, all worthy of praise. A hundred myriad koṭis of devakanyās single-mindedly making offerings clarifies that the practices of the previous sixteen kings and others are free from defilement, with great compassion and great loving-kindness pervading the three realms. A hundred myriad koṭis of devas of shared vows leaping with joy clarifies that devas in this desire realm had shared vows in the past, and also clarifies that in this stage they all share the Buddha's vows and practices. A hundred myriad koṭis of devas who formerly dwelled together singing praise with wondrous voices clarifies that bodhisattvas in this stage of the ten dedications of merit all dwell together in the great compassionate vows and practices of all buddhas. From 'a hundred myriad koṭis of Brahmakāyika devas prostrating their bodies in reverent homage' down to 'Akaniṣṭha devas respectfully bowing their heads in homage' clarifies that practice permeates the first dhyāna of the form realm on down; there are twenty hosts of devas in total, completely gathering the various hosts of the form realm. The initial sixteen kings and others were encompassed all at once; now they are listed separately in order. The formless realm devas are sunk in concentration and are not yet capable of generating the mind [for bodhi] in this present life, so the converting function does not reach their realm. This section contains about sixteen lines of sūtra text. From the Brahmakāyika devas down to the Akaniṣṭha devas there are twenty hosts of devas; the Akaniṣṭha heaven is the Highest Material Heaven, the summit of the form realm. These twenty hosts of devas above symbolize the practices of great compassion in these ten dedications of merit. 'Deva' means pure, clarifying that through great compassion and great wisdom one remains constantly in saṃsāra, teaching and transforming sentient beings like devas, sovereign and without defilement, like the Brahmakāyika devas. Prostrating their bodies in reverent homage has two meanings: first, respecting the Tathāgata; second, symbolizing the Dharma, great compassion humbling itself like the earth. A hundred myriad koṭis of Brahmapurohita devas joining palms atop their heads also has two meanings: first, respecting the Buddha; second, symbolizing joyful advancement in the Dharma. A hundred myriad koṭis of Brahmapāriṣadya devas surrounding and guarding also has two meanings: first, respectfully following the Buddha; second, symbolizing following correct mindfulness to deliver sentient beings. A hundred myriad koṭis of Mahābrahmā devas praising and extolling immeasurable merits also has two meanings: first, respectfully praising the Buddha; second, symbolizing the Dharma, praising sentient beings as possessing the Buddha's merits. A hundred myriad koṭis of Ābhā devas casting their five limbs to the ground also has two meanings: first, respecting the Buddha; second, symbolizing the Dharma, viewing this stage as taking great compassion as the ground, clarifying casting morality, samādhi, wisdom, liberation, and the knowledge and vision of liberation onto the ground of saṃsāric loving-kindness and compassion. A hundred myriad koṭis of Parīttābhā devas proclaiming and praising that a Buddha's era is hard to encounter also has two meanings: first, respecting the World-Honoured One as hard to encounter; second, symbolizing the Dharma, praising sentient beings' bodhicitta as hard to arouse. A hundred myriad koṭis of Apramāṇābhā devas making obeisance toward the Buddha from afar also has two meanings: first, respecting the Buddha; second, symbolizing the Dharma, teaching all sentient beings to make them have faith and understanding; hence termed seeing from afar. A hundred myriad koṭis of Ābhāsvara devas praising the Tathāgata as extremely difficult to see also has two meanings: first, hard to encounter and hard to see; second, symbolizing the Dharma, lamenting that one's own mind finds the true Dharma hard to know. A hundred myriad koṭis of Śuddhāvāsa devas coming to where the Buddha is together with their palaces also has two meanings as before: first, respecting the Buddha; second, symbolizing the Dharma, clarifying that the palace of compassion and wisdom is complete, encompassing sentient beings. A hundred myriad koṭis of Parīttaśubha devas bowing their heads with pure minds has two meanings as before: first, respecting the Buddha; second, symbolizing the Dharma, clarifying respect in principle and phenomena. A hundred myriad koṭis of Apramāṇaśubha devas wishing to see the Buddha and casting their bodies down has two meanings as before: first, respecting the Buddha; second, symbolizing the Dharma, clarifying extending loving-kindness to rescue the mundane. Below, infer according to the meaning and practice accordingly: such as the hundred myriad koṭis of various devas who are all joyful, because this host of devas consists of mixed devas of the form realm and desire realm, it is called 'various'. This generally refers to symbolizing the completeness of manifold practices, meaning manifold practices benefiting sentient beings. The hundred myriad koṭis of devas each contemplating well generally refers to the inner devas of the form and desire realms. Generally designating a hundred myriad koṭis of bodhisattva devas guarding and sustaining the Buddha's seat with adornments unceasing is solely due to the Tuṣita heaven. This also symbolizes the Dharma: taking the dharmadhātu as the substance of the seat, and the myriad practices as adornments. The above three hosts, together with the previous ones, make twenty-three hosts. From the hundred myriad koṭis of Flower-Hand bodhisattvas down to the hundred myriad koṭis of devaputras who with pure faith together with their palaces [come], there are ten hosts of bodhisattvas and four hosts of devaputras, making fourteen hosts in all. First, the hundred myriad koṭis of Flower-Hand bodhisattvas raining all flowers has three meanings: first, raining flowers from space to make offerings to the Buddha; second, giving rise to practice from emptiness; third, clarifying the past cause of producing flowers. The hundred myriad koṭis of Incense-Hand bodhisattvas raining all incense also has three meanings: first, raining incense to make offerings to the Buddha; second, clarifying the fragrance of the fivefold dharmakāya; third, clarifying the practice of past causes using incense for offerings. The hundred myriad koṭis of Garland-Hand bodhisattvas also has three meanings: first, raining garlands to make offerings to the Buddha; second, taking patience as the substance of garlands; third, clarifying the past cause of making garlands to offer to the Buddha. Below, infer according to the meaning. Such as the hundred myriad koṭis of devaputras emerging from celestial palaces to reach the seat: this has two meanings: first, emerging from palaces to make offerings to the Buddha; second, clarifying uniting wisdom with compassion. The hundred myriad koṭis of devaputras who with pure faith together with their palaces [come] also has two meanings: first, offering together with palaces to the Buddha; second, symbolizing the harmony of compassion and wisdom. The hundred myriad koṭis of Noble-Birth devaputras supporting the seat with their bodies also has two meanings: first, supporting the seat to make offerings to the Buddha; second, symbolizing the Dharma: this Noble-Birth abode presides over the fourth pāramitā, vigor having the meaning of supporting the seat. The hundred myriad koṭis of Abhiseka devaputras raising their bodies to support the seat also has two meanings: first, raising their bodies to support the seat as an offering to the Buddha; second, symbolizing the enhancement of the power and function of coronation wisdom and compassion in the ten abodes. These four kinds of devaputras are the devaputras spoken of in the Tuṣita heaven of the desire realm; calculating the sequence roughly according to the sūtra text, they should correspond to the ten abodes. It also clarifies that 'putra' (child) is a name for loving-kindness, symbolizing the cultivation of loving-kindness, just as Maitreya is titled 'the Kindly One'. Next, from the hundred myriad koṭis of Contemplation bodhisattvas down to those skillful at teaching and converting all sentient beings: this section has ten bodhisattvas who, through purifying the three karmas, either enter the stages of abodes and grounds or adorn the Dharma assembly; their names and meanings can all be understood. From being produced by a hundred myriad koṭis of roots of goodness down to praising, there are ten hundred myriad koṭis of adornments of manifold good practices, as fully clarified in the sūtra. From 'In this world' down to 'all were identical' consists of four and a half lines of sūtra text, concluding that the ten directions are all like this. The above followers comprise one hundred kinds of hundred-myriad-koṭi hosts; the above adornments comprise one hundred and eighty-seven kinds of hundred myriad koṭis, which is the total count for the above section. That the above adornments, bodhisattvas, spirits, and devakanyās are mixed in categories, sometimes in order and sometimes not in order, is intended to symbolize that this stage of the ten dedications of merit uses wisdom to follow compassion and form an ocean of great compassion. Among humans, devas, and the six destinies, through practices that endlessly permeate the dharmadhātu, it equally transforms all at once, dispensing Dharma according to capacity—sometimes sequentially, sometimes leaping, sometimes merely producing faith, sometimes ascending to the ten grounds, or cultivating roots of goodness as humans and devas—without any uniform, orderly establishment. Using these adornments, bodhisattvas, spirits, and devas to symbolize phenomena in a mixed way without relying on sequence—sometimes with devas among the bodhisattva hosts, or dragon spirits among the deva hosts—by reflecting and inferring according to this meaning, the sūtra's intent can be seen.

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新華嚴經論 — Classical Chinese