新華嚴經論 23

English (machine translation) 23

Language: English

The second assembly was in the Universal Light Hall. This follows from the above. An ancient virtuous master said: it is three li away from the Bodhi tree; and said that it was built by dragons. This is hardly admissible. The Universal Light Hall refers to the hall dwelt in as retribution by the wisdom of universal light that has been revealed; the substance of this wisdom is vast, boundless, and layer upon layer, and the realm received as retribution is boundless, layer upon layer, equal to the dharmadhātu. As set forth at the beginning of the sūtra, its ground was solid, formed of vajra, with jewel trees in rows, palaces, towers, and the like, all radiant and luminous, pervading the dharmadhātu. This clarifies that the dwelling place where the substance of wisdom resides as retribution pervades all places; all places are entirely within a fine tip of hair, and its location cannot be restricted. When observed universally with wisdom, its dwelling also pervades the ten directions; it is completely a boundless realm. In this Universal Light Hall, the Dharma gate of the ten faiths is expounded, making clear that faith is established by citing the fruit. Furthermore, within the dwelling obtained as the retribution of the fruit of wisdom, it speaks of the fundamentally unmoving Buddha of wisdom as the stage of faith, making clear that one has faith that one's own mind is the Buddha of unmoving wisdom, taking this as the substance of faith. If there are dharmas outside the mind, the mind of faith is not accomplished. That is, within the dwelling of the Tathāgata's fundamental wisdom, one also has faith that all discriminations belonging to one's own mind are the Tathāgata's fundamental great wisdom of universal light, fundamentally unmoving. It is only because of being deluded about the fundamental that there is falsely movement.

23.3

The third assembly takes place at the summit of Mount Sumeru to expound the ten abodes. This represents entering principle and according with wisdom, for it cannot be reached by a mind of arising and ceasing. Just as Mount Sumeru sits in the great ocean, eighty-four thousand yojanas high, unreachable by climbing with hands and feet, this clarifies that the eighty-four thousand mountains of afflictive toil dwell within the great ocean of defilements; when one is free of thought and free of contrivance regarding all phenomena, then the ocean of defilements dries up, the mountains of afflictive toil immediately become the mountain of all-knowledge, and the ocean of defilements immediately becomes the nature-ocean. If one gives rise to intentional thought, all one's grasping causes the mountains of afflictive toil to grow ever higher and the ocean of defilements ever deeper, making it impossible to reach the summit of wisdom. This clarifies using concentration as an expedient means; hence the Bodhisattva Dharmamati enters an expedient samādhi before expounding this Dharma gate. One should know that when thought is forgotten, wisdom manifests; when one remains in conceptualization, delusion persists. Stagnating in quiescence, wisdom is hidden; when feelings are empty, wisdom emerges. This is the beginning of the path of vision, the start of being born into the house of the Buddha's wisdom; it metaphorically represents emerging from the ordinary and transcending the world, being at ease like the gods, and attaining the summit of the mountain of wisdom. Furthermore, because taking expedient concentration to stop the mind from distraction is the essence of the mountain—as [the hexagram] Gen represents a mountain as stopping—this is the stage of the ten abodes: newly born into the house of the Buddha's wisdom, dwelling where the Buddhas dwell, clarifying that wisdom arises in reliance on concentration, just as Mount Sumeru exemplifies.

23.4

The fourth assembly takes place in the Yāma Deva Palace to expound the ten practices. Having ascended to dwelling in empty space, this represents taking the wisdom of the emptiness of phenomena as the essence of practice, which is to abide in the world without defilement. It also clarifies that this heaven is named 'division of time' (yāma) to show that as the bodhisattva engages in practice, knowing whether the faculties [of beings] are ripe or immature, and what is timely or untimely, they do not vainly benefit beings. They also know which delusions are increasing and which delusions are decreasing, maturing them in accordance with the increase and decrease of delusions. This represents knowing faculties and benefiting beings as 'division of time,' and accompanying practice with the emptiness of phenomena as 'dwelling in empty space.'

23.5

The fifth assembly takes place in the Tuṣita Deva Palace to expound the ten dedications of merit. This heaven is situated in the middle of the desire realm, and is also called the heaven of finding joy in contentment. This clarifies that the Dharma gate of dedication of merit is not greedy for nirvāṇa and not greedy for saṃsāra: one constantly abides in saṃsāra and constantly abides in nirvāṇa, because they lack duality of nature, abiding in the Middle Way. The remaining four heavens [of the desire realm] are all negligent, while the heavens of the form realm and formless realm delight in purity and cannot be harmonized with the meaning of the Middle Way. Although the teaching of the ten grounds is spoken in the Paranirmitavaśavartin heaven, it is still by means of the Dharma of the Middle Way of this stage that the cultivation of the ten grounds is brought to completion. In expounding the Dharma of the ten dedications of merit, light is emitted from the knees, representing that bending and stretching at ease invariably depends on the knees. This clarifies that the complete pervasion throughout the ten directions and the unhindered integration of principle, wisdom, great vows, and great compassion invariably proceed from the stage of the ten dedications of merit. Just as the ten grounds are practiced in reliance on this, accumulating and bringing it to maturity, there is no other dharma.

23.6

The sixth assembly takes place in the Paranirmitavaśavartin Deva Palace to expound the ten grounds, representing reaching the peak of the desire realm. It also represents responding and transforming in reliance on sentient beings, lacking any self-transformation. Hence, this heavenly abode is borrowed to represent the wisdom that transforms others. Furthermore, this heavenly abode is where Māra Pāpīyas resides, clarifying that the wisdom of the ten grounds subdues the mental māras, accomplishing and bringing to maturity the practice of great compassion.

23.7

The seventh assembly takes place in the third dhyāna, representing the fulfillment of Samantabhadra's practice, rejoicing in the Dharma, and benefiting beings; it represents this heaven because it is stirred solely by the joy and bliss of dhyāna.

23.8

The eighth assembly takes place in the Universal Light Hall to expound the 'Ten Concentrations' and the 'Chapter on the Manifestation of the Tathāgata,' clarifying that the culmination of the Buddha's manifestation and progressive cultivation of the path does not depart from the fundamental place; it clarifies that one does not depart from the single wisdom of universal light in order to advance in cultivation. The mention of 'ascending to the heavens' represents spiritual advancement in the Dharma; fundamentally, one never departs from the dwelling of original concentration of the single great wisdom of universal light. This clarifies that although one cultivates and advances, when practice is perfected, one fundamentally does not move from the universal light's great function within the originally immovable wisdom.

23.9

The ninth assembly also takes place in the Universal Light Hall to expound the teaching on transcending the world, clarifying that using the wisdom of universal light to pervade the ten directions, universally benefiting sentient beings without being defiled by phenomena, is called 'transcending the world.' Because with the wisdom of universal light one is endowed with Samantabhadra's practices, constantly remaining in the world without exiting or entering, this is called 'transcending the world.' Because the essence of wisdom constantly functions yet has no reliance, it is called 'transcending,' not because of aversion and renunciation. That these three assemblies are all in the Universal Light Hall clarifies that the causes and effects of practice, together with the fulfillment of Samantabhadra's practice, are entirely a single, sovereign great wisdom of universal light, without beginning, end, or dwelling. If sentient beings give rise to the bodhi-mind, without seeing this wisdom it is not called giving rise to the mind; only when one sees this wisdom is it called giving rise to the mind. If one sees the Buddha outside the mind, or grasps at signs to seek the real, these are merely performing good deeds and are not yet called giving rise to the mind of all-knowledge. A sūtra says: 'Riding the vehicle of all-knowledge, one goes straight to the bodhimaṇḍa.' Because riding the vehicle of the great wisdom of universal light does not depart from the bodhimaṇḍa of the great wisdom of universal light, it is called 'reaching.' This is what is meant by: 'Giving rise to the mind and the ultimate [attainment] are not distinct; of these two minds, the first mind is difficult.' Therefore, giving rise to the mind is difficult, clarifying that this wisdom is difficult to believe, yet if one can believe it, one is able to enter. Realizing the aspiration is easy, but first giving rise to faith and generating the aspiration is difficult, for when faith reaches its utmost, one enters the stage. One need only manifest it through the expedient samādhi, and the realm of wisdom immediately appears. That these three assemblies are all in the Universal Light Hall clarifies that the essence and function of concentration, beginning and end, cause and effect, and the myriad practices are all identical to the single wisdom, as explained above.

23.10

The tenth assembly takes place in Anāthapiṇḍada's Park to expound the 'Chapter on the Dharmadhātu,' clarifying that the dharmadhātu does not depart from the meaning of worldly sustenance; it represents that the park of worldly birth and death is itself the essence and function of the dharmadhātu. Therefore, the multi-storied pavilion lecture hall where the Tathāgata resides encompasses the lion throne of the dharmadhātu reaching throughout the ten directions, which only those ready to be saved can perceive. Those abiding in delusion do not perceive it, namely the five hundred śrāvakas and other sentient beings.

23.11

The eleventh assembly takes place to the east of the City of Awakening, where Mañjuśrī expounds for the great assembly the sūtra-gate of universally illuminating the dharmadhātu, together with the boy Sudhana and the kalyāṇamitras, clarifying that Mañjuśrī is the foremost in guiding the unenlightened, for the Buddhas of the ten directions and all sentient beings entirely rely on this Dharma as their guiding master. Because he is the foremost in the wondrous wisdom of naturelessness, Samantabhadra is taken as the foremost in practice; these two heads arise simultaneously without before or after. The above concludes the narration of the locations of the assemblies and what they represent. Now, regarding the Tathāgata's own body representing the Dharma, there are ten emissions of light.

23.12

Second, explaining the locations and intentions of the emissions of light: they recount and represent the light of advancing cultivation. There are approximately ten of them.

23.13

In the first assembly, in the 'Chapter on the Manifestation of the Tathāgata's Marks,' light is emitted twice: First, light is emitted from between his teeth to announce to the assemblies of the ten directions that the Buddha has attained awakening, causing the assemblies to gather so that he may expound the teaching of the Buddha's cause and effect. Second, light is emitted from the tuft between his eyebrows, universally illuminating the ten directions, named 'the treasury of radiant illumination of the ten directions with the light of the power and wisdom of all bodhisattvas'; after illuminating the ten directions, the light returns and enters the wheel marks under the Buddha's feet, clarifying the light of entering faith by presenting the fruit to accomplish the cause. Furthermore, from the tuft of hair emerge bodhisattvas as numerous as dust motes in Buddha-lands, with Jinaghoṣa as their leader, clarifying that the Tathāgata's own practices are all-pervasive, and clarifying that the fruit of the Buddha's own awakening and all-pervasive practice is used to bring about faith. That this light enters the wheel marks under the Buddha's feet clarifies that this light resembles the light emitted from between the eyebrows when expounding the ten grounds; this [former] is the fruit of Buddhahood that is believed in, while that [latter] is the light of the fruit attained through one's own progressive cultivation.

23.14

In the second assembly, the Tathāgata emits light from the wheel marks under his two feet; this is the light that completes the stage of faith in the Universal Light Hall. It is the light that entered the wheel marks under his feet in the initial assembly, now emitted to bring about the fruit of the ten faiths. This clarifies the light that expounds the ten faiths. It is represented by the soles of the feet because the wheels represent perfection, clarifying that the virtuous functions of the Buddha's fruit are expounded to accomplish the mind of faith, representing that within the mind of faith, one has faith in the perfection of the Buddha's fruit.

23.15

In the third assembly, the Tathāgata emits light from the tips of his toes, clarifying the beginning of entering the inner stages, the commencement of ascending the noble path, the head of being born into the Buddha's house, and the inception of practicing noble practices; hence it is represented by this light. This clarifies the light expounding the stage of the ten abodes, the start of setting out on foot to enter the noble [ranks].

23.16

In the fourth assembly, the Tathāgata emits light from the tops of his two insteps, representing engaging in practice in reliance on the emptiness of phenomena. This clarifies the light expounding the stage of the ten practices, clarifying the arising of practice in reliance on emptiness.

23.17

In the fifth assembly, the Tathāgata emits light from his knees, representing the mutual interpenetration of principle and phenomena in the great vows of the ten dedications of merit, and wisdom and compassion rescuing beings together, just as the human knee is that by which one bends and stretches. This is the light expounding the ten dedications of merit, representing giving rise to vows and bringing forth compassion, with wisdom and compassion acting at ease in saṃsāra and nirvāṇa.

23.18

In the sixth assembly, light is emitted from between the eyebrows, named 'the flame radiance of the bodhisattva's power.' This light is the light emitted from between the eyebrows in the initial assembly, named 'the light of the bodhisattva's power and wisdom.' Here cause and effect are similar: the first was called 'power and wisdom,' representing fundamental wisdom; this is called 'flame radiance of power,' representing that reaching the fundamental through one's own efforts can then illuminate conventional reality, hence it is called 'flame radiance of power.' This is like how in the Three Vehicles it is termed 'fundamental wisdom,' and when taking conventional objects it is named 'subsequently attained wisdom.' This clarifies that reaching fundamental wisdom enables one immediately to illuminate conventional reality, without duality of essence or precedence. Although stages of advancement are established, wisdom is not different, great compassion is not different, the time and kalpas are not different, and Samantabhadra's practices are not different, for fundamentally there is no shifting dharma; thus the countless wisdoms that are spoken are all stated in accordance with function, without moving from the fundamental. Through the illumination of wisdom this can be seen; through emotional clinging one becomes confused. In the gate of great compassion, when guiding the conventional, then kalpas and dharmas are each distinguished. If viewed in terms of the true time and kalpas according to great wisdom, they fundamentally have no basis, length, or shortness, when spoken of in terms of the six characteristics of general and particular.

23.19

In the eighth assembly, the Tathāgata emits light from between his eyebrows to crown the head of Mañjuśrī, and emits light from his mouth to crown the mouth of Samantabhadra, representing causing principle, wisdom, and the myriad practices to mutually interpenetrate, so as to expound the Buddha's fruition virtues. The intent is to clarify that Mañjuśrī is principle and wondrous wisdom, while Samantabhadra is the function of the myriad practices of wisdom, intending to represent that principle and wisdom, wondrous wisdom and quiescent function, mutually interpenetrate and interweave, forming the gateway of inquiring about and explaining the Buddha's fruit. Mañjuśrī is the Tathāgata's signless dharmakāya, good at determining the correct and the deviant, the fruit of wondrous wisdom. Samantabhadra is the Tathāgata's all-pervasive great wisdom, manifesting the physical body to meet beings, the fruit of practice that knows faculties and benefits the conventional. All Buddhas use these two dharmas to attain Buddhahood. In this teaching's 'Chapter on the Manifestation of the Tathāgata,' these two dharmas are again integrated and interpenetrated, only then accomplishing the gateway of the unhindered, perfect integration of the Buddha fruit, principle and wisdom, myriad practices, and the dharmadhātu. Emitting light to illuminate them causes them to question and answer each other, making the Dharma easy to understand for later students. The cause and effect of these two persons are interwoven and interpenetrated from the initial generation of faith straight through to the final fruit; reflecting upon this through principle, with wisdom illuminating one's own mind, essence and function can be seen. The Buddha fruit in the initial assembly is what the Buddha accomplished on his own; this Buddha fruit after the tenth and eleventh grounds is accomplished through the practitioner's own effort. By bringing these two practices of Mañjuśrī and Samantabhadra to thorough interpenetration, it clarifies that principle, wisdom, and the myriad practices are fulfilled.

23.20

In the ninth [assembly, in the] 'Chapter on the Merits of the Radiance of the Minor Marks,' light is emitted from the hands, illuminating the sufferings of the evil destinies, clarifying the light of great compassion that receives the conventional once the path is fulfilled. From the second assembly onward, the above marks the conclusion of the practitioner's own progressive advancement. That the teaching of this single conclusion has not yet been entrusted for transmission is also contained within this 'Chapter on the Manifestation,' as explained previously.

23.21

Tenth, in the "Chapter on the Dharmadhātu," [the Tathāgata] again emits light from between his eyebrows, named "the radiance universally illuminating the dharmadhātu of the three periods of time." Because the three periods of time are collectively a single instant, the dharmadhātu is universally taken as the fruit-essence. From faith, abodes, practices, pariṇāmanā, the ten grounds, and the eleventh ground up to the fruit of Buddhahood, the dharmadhātu is universally taken as the fruit-essence. Mañjuśrī is the principle of the dharmadhātu; Samantabhadra is the wisdom of the dharmadhātu; the wondrous function of principle and wisdom constitutes the single gate of the Buddha. In order to transform the multitude of unenlightened beings, this single gate is divided into two teachings. If one accords with capacities and adapts to the mundane, the Dharma-gates are endless. If one speaks of the real principle, it does not depart from the single Dharma within naturelessness: the non-obstruction of the one and the many is named Samantabhadra. First receiving the unenlightened, penetrating the principle of naturelessness, wondrously discriminating the correct and the deviant, and entering the wisdom of non-arising is named Mañjuśrī, also named the Youth Bodhisattva. Being able to join the bounds of suffering, raise practices, benefit beings, and administer the Dharma of the Buddha's household is named Samantabhadra. The two uniting as one essence is named "Buddha." Being originally sovereign is named "dharmadhātu." From the very beginning to the final penetration, all this takes the dharmadhātu as essence, and there is no other Dharma. This chapter is the great capital of the cause and effect of all Buddhas, and is also the great highway traversed by the multitude of noble ones and sages, beyond which there is nothing. It is also the great mansion in which the King of All-Wisdom of one's own mind roams and contemplates; it is also that upon which all sentient beings rely—hence it is named the dharmadhātu.

23.22

Third, in explaining the essence and purport of the seats, the meaning has ten kinds of purports of identity and difference.

23.23

First, that the seat-essence of the first assembly takes maṇi as its terrace: with respect to the fundamental essence, it takes the dharmakāya's nature as being intrinsically immaculate as the maṇi, since it is called the stainless jewel. The intent is that with respect to the fruit of Buddhahood and bodhi, the stainless dharmakāya is taken as the essence, while the obtained saṃbhogakāya and nirmāṇakāya are the wisdom-functions; to clarify that the wisdom-functions arise relying on the essence, maṇi is therefore taken as the seat-essence.

23.24

Second, that the seat-essence of the second assembly has the lotus flower as its store: the intent represents that the second assembly concerns transforming and benefiting sentient beings to make them form the seeds of faith, dwelling in faith to express practice. Being undefiled while in the world expresses that taking the benefit of beings without defilement as merit is precisely the lotus flower as the store.

23.25

Third, in the third assembly, upon the Wondrously Victorious Palace of Śakra, a lion throne of the store of universal radiance with a hundred thousand tiers is arranged: the intent represents entering the stages from faith. Taking the quietude samādhi of expedient thoughtlessness and non-action is named "arranging." Clarifying that by the power of samādhi one manifests the Tathāgata's fundamental wisdom, is newly born into the Buddha's household, and attains fearless wisdom signifies the lion throne of the store of universal radiance. "Store" represents that at this stage one enters the Tathāgata's store of wisdom. "Lion" explains that wisdom is fearless. "Universal radiance" represents tallying with the Tathāgata's original great wisdom of the universally radiant dharmadhātu.

23.26

"A hundred thousand tiers" represents that the advancing cultivation through the ranks of the ten abodes transcends the world, because it transcends the hundreds of thousands of emotional attachments of ignorance, and because it shatters hundreds of thousands of karmic hindrances. As for the seat of the fruit of Buddhahood, it does not speak of tiers at all, because there is no advancing cultivation, ascending or descending, shallowness or depth of awakening and delusion, or superiority and inferiority of wisdom. As in the ten abodes, it initially mentions a hundred thousand tiers to clarify the measure of entering the stages and advancing in cultivation to transcend karmic hindrances.

23.27

Fourth, in the palace of the Yāma heaven of the fourth assembly, a lion throne of a precious lotus-flower store is miraculously created, representing the explanation of the stage of the ten practices. With respect to practice dwelling in the world without attachment, this is represented by the lotus flower. "Lion" is explained as before as a determinative compound. "A million tiers" indicates that the advancement surpasses the former, because transcending karma is superior. Saying "miraculously created a seat" rather than "arranged" represents that because one has entered the Tathāgata's wisdom, wisdom follows practice; because the karmic practices performed are transformed by wisdom, they are like magical creations; hence it does not say "arranged," clarifying that practice is transformed from principle.

23.28

Fifth, in the palace of the Tuṣita heaven of the fifth assembly, a lion throne of a maṇi store with a hundred trillion tiers is spread right in the palace, representing the ten dedications of merit. Therein, with supramundane principle and wisdom, relying on the original dharmakāya dwelling in the world without defilement, one takes the original seat-essence of the Buddha fruit as one's advancement, returning to the origin. Even if one establishes compassion and wisdom by the power of vows through the expedients of pariṇāmanā, this does not alter the immaculate self-essence of the dharmakāya. Because the compassionate vows of pariṇāmanā harmoniously fuse so that essence and function are balanced, it says "spread the seat" and does not say "arranged" or "miraculously created." "A hundred trillion tiers" indicates that the advancement surpasses the former. Eliminating the two hindrances of defilement and purity, it accomplishes the unhindered dharmadhātu's great compassion and wisdom. Although the five stages of the ten abodes and ten practices are cultivated together, yet distinguishing ailments through the teaching clarifies that in the former two stages the mind of transcending the mundane is superior while the mind of great compassion is inferior; in this stage of the ten dedications of merit, through the power of vows, wisdom and compassion harmoniously fuse and find their proper place.

23.29

Sixth, in the palace of the king of the Paranirmitavaśavartin heaven of the sixth assembly, it only mentions the maṇi-store palace and does not mention the seat-essence: the intent represents that the seat does not alter the maṇi seat of the Tuṣita heaven, but only brings forth the great wisdom of the immaculate Dharma-nature to become the gate of great compassion, sheltering and nurturing sentient beings; hence it only mentions the palace and does not mention the seat. This clarifies that relying on the former method of dedication, the palace of great compassion is nurtured to shelter and protect sentient beings, so there is no separate advancement.

23.30

Seventh, the seventh assembly is in the Third Dhyāna; the teachings and practices of that assembly have not arrived [in translation], so they are briefly cited through the "Chapter on Samantabhadra's Practice." That "Chapter on Samantabhadra's Practice" is found among the thirty-six chapters and is merely a brief citation; the full text has not arrived, which has a hundred trillion verses.

23.31

Eighth, that the eighth, ninth, and second assemblies are all in the Universal Light Hall clarifies that the mind of the ten faiths and the Buddha fruit reached through advancing cultivation, as well as the constant practice of Samantabhadra in the "Chapter on Leaving the World," the ten concentrations, ten superknowledges, and so forth, universally do not depart from the single wisdom-essence of universal radiance; hence it accomplishes the advancing cultivation of the five stages, ten faiths, and so forth. None go beyond this wisdom. This universally radiant wisdom is shared in common by the Buddhas of the ten directions and all sentient beings; Buddhas have already realized it, while sentient beings are deluded about it. Yet essence and function are one; delusion and awakening differ. In view of those who generate the mind [for bodhi] in this teaching, upon a single awakening, their knowledge and vision are immediately like the Buddha's. Just as the Saddharmapuṇḍarīka Sūtra reveals and awakens sentient beings to the Buddha's knowledge and vision, wishing to make sentient beings enter the Buddha's knowledge and vision, up to riding the vehicle of all-wisdom straight to the bodhimaṇḍa. Furthermore, this sūtra says: "Riding the Tathāgata Vehicle, the inconceivable vehicle, the most supreme vehicle, the unsurpassable vehicle," and so forth. Just as in the praise of the bodhisattvas' virtues in the first fascicle, having well understood the equal Dharma of all Buddhas, they step upon the Tathāgata's ground of universal radiance. Regarding this universally radiant wisdom, sentient beings are deluded about wisdom so that it becomes delusion; those who awaken awaken from delusion so that it becomes the universally radiant wisdom—this is awakening. Therefore, in the first assembly the spirits and devas manifested entering the Dharma and obtaining benefit: upon entering, it was identical to what the Buddha entered, identical to the Buddha's knowledge and vision, providing a model for sentient beings of entering the Dharma so that later students might emulate it. Therefore, the intent of these three assemblies all being in the Universal Light Hall clarifies that in the advancement through the five stages, faith does not depart from this wisdom, and awakening, entering, and practicing also do not depart from this wisdom; time and kalpas have no substance to be turned, and wisdom is furthermore not different from this universally radiant wisdom. Because the Dharma-gate of the ten dedications of merit harmoniously fuses compassionate vows, sovereign supernatural powers are completely contained within it. Just as cultivating the contaminated ten virtues for a single lifetime still results in birth in the heavens and the karmic attainment of supernatural powers, or accomplishing ten recitations still results in rebirth in the Pure Land—how much more so when one generates the mind relying on wisdom and further adds the practices of compassionate vows and the various pāramitās! How could one fail to attain the wisdom-essence and sovereign supernatural powers after this single life? From the perspective of joining the sphere of wisdom with reality, even endless kalpas originally do not go beyond a single thought. Now, in speaking of a "single life," time is never extended, wisdom is never different, and birth is ultimately non-birth. One must never follow emotional views of the birth of arising and ceasing; simply knowing with true wisdom, one will not be bewildered by the myriad delusions. Just as in the sixteen visualization gates of the Western Pure Land, all are forming mental images, and through the completion of the mental image one naturally obtains the retribution of supernatural powers—how much more so for one who penetrates the unattached nature of principle and wisdom, radiant, pure, and universally illuminating, understanding that body and mind have no essence, with internal and external views extinguished! One merely allows principle and wisdom to be wide and open, raising a great ocean of vows that harmoniously fuses compassion and wisdom, in a single kṣaṇa manifesting physical bodies, making offerings to all Buddhas and teaching sentient beings, yet without an agent; their nature is completely equal, without mind and without master, without nature and without marks, ordinary and noble being as one, having nothing upon which to rely and dwell, using the non-abiding Dharma to follow non-abiding wisdom in making offerings to the Buddhas and benefiting sentient beings. In cultivating like this, why worry about not attaining great and powerful supernatural powers? One will immediately attain them by studying and cultivating entirely according to the "Chapter on the Ten Dedications of Merit."

23.32

Tenth, in the "Chapter on the Dharmadhātu," it merely says that the seat universally pervades the dharmadhātu, and does not speak of tiers, merely clarifying that the seat-essence of the Buddha fruit takes maṇi as its essence. From the first assembly to the fifth assembly, the seat-essence identically takes maṇi as its essence, because it tallies with the identity of the Buddha fruit's essence. The general intent is that practicing compassion with wisdom is not different from the single universally radiant wisdom. Dwelling in the world without defilement is not different from the single wondrous principle of the dharmakāya. Wisdom and the dharmakāya are together a single sovereign entity without essence, functioning without action, reaching without going, and responding in accord with things; only by harmoniously fusing principle and wisdom can this be known. The above represents the intent, merely causing sentient beings to see phenomena and know the Dharma so that they may easily understand, and give rise to progressive cultivation without doubt. Speaking more broadly, it concerns knowing the destination. The treatise master's verse says:

23.33

"Universally radiant wisdom is equal to empty space;
Empty space is merely empty, while wisdom is sovereign.
From the initial generating of the mind one arises relying on this;
At the ultimate one also fulfills relying on this place.
Therefore, in the three assemblies at the Hall of Radiance,
Cause and effect harmoniously unite with no separate essence.
Following the stages, advancement and practice have distinctions;
As wisdom accords with arising distinctions, the retribution realms differ,
Yet not departing from original wisdom, free from arising and ceasing.
Therefore the Buddha sits upon the maṇi throne."

23.34

This intent clarifies that advancement throughout the five stages and the Buddha fruit all take the dharmadhātu's original universally radiant wisdom as essence and function; therefore, from beginning to end, cause and effect do not depart from the Universal Light Hall.

23.35

Fourth, regarding explaining the meaning according to the text: in this chapter of the sūtra, it is broadly divided into four sections: first, the preface section; second, the main teaching section; third, the section on shaking the earth and raising offerings; fourth, the section on uttering verses in praise of the Dharma.

23.36

First, as for the preface section: from the beginning, 'At that time the World-Honoured One,' down to 'because of being well sealed by the dharmadhātu's wisdom-seal,' within which there are four sections of sūtra text, named the preface section.

23.37

Second, as for the main teaching section: from 'At that time, the Buddhas of the ten directions each extended their right hands' down to 'accept, maintain, cultivate, practice, and then arrive at the ground of all-wisdom' in the thirty-ninth fascicle, this single section is the main teaching section.

23.38

Third, as for the section on shaking the earth and raising offerings: from 'At that time, by the Buddha's supernatural power' down to 'and spoke in verse' is it.

23.39

Fourth, as for the section on uttering verses in praise of the Dharma: from 'Their minds are extinguished in quiescence and ever well-regulated' down to the end of the sūtra text in the thirty-ninth fascicle is it.

23.40

Within the first preface section, it is again divided into four sections.

23.41

First, from 'At that time the World-Honoured One was in the Paranirmitavaśavartin Heaven' down to 'inexhaustible to state,' consisting of eighteen lines of sūtra text, is the section praising the aspirations and virtues of the various visiting bodhisattvas.

23.42

Second, from 'Their names were' down to 'and acted as leaders,' consisting of eighteen lines of sūtra text, is the section enumerating the names of the bodhisattvas.

23.43

Third, from 'At that time Vajragarbha Bodhisattva' down to 'in order to fully satisfy the wisdom of all-wisdom,' consisting of twenty-five lines of sūtra text, is the section clarifying that Vajragarbha Bodhisattva entered samādhi, and Buddhas sharing the same name all came to appear before him to exhort and instruct him to expound the Dharma-gate of the ten grounds.

23.44

Fourth, from 'At that time the Buddhas of the ten directions' down to 'because of being well sealed by the dharmadhātu's wisdom-seal,' consisting of nine lines of sūtra text, is the section clarifying that the Buddhas of the ten directions bestowed ten kinds of power upon Vajragarbha Bodhisattva to enable him to expound the Dharma with sovereignty.

23.45

Explaining the meaning according to the text: from "At that time the World-Honoured One was in the palace of the king of the Heaven of Making Use of Others' Transformations," this shows that the Tathāgata's wisdom body manifests in response to stages; thus a location is used to symbolize the Dharma. It shows that this bodhisattva's path of the ten grounds reaches its culmination at the summit of the desire realm. Furthermore, it is for the sake of sentient beings that one cultivates the ten grounds, not for oneself having anything to seek; hence it is called "others' transformations." Moreover, because the path of the ten grounds reaches its culmination, one subdues the māras of mind and realm and attains mastery. Entering the stain-free samādhi, one is pure, white, and pristine; since the Dharma accords with this naturally, he dwells at the summit of the desire realm. He constantly dwells in samādhi and does not abide in a pure mind, nor does he dwell in the realm of dhyāna. In order to show that with the completion of the merits of these ten grounds, the cloud of Dharma universally moistens [all beings], and unconstrained by stain or purity, he confronts them by manifesting physical bodies, he therefore preaches these ten grounds in this heaven. As in the first assembly, the hymn of the king of the Heaven of Mastery upon attaining benefit says: "The Buddha's body is all-pervading, equal to the dharmadhātu; / universally responding to sentient beings, it appears before them all. / With various doctrinal gates he constantly transforms and guides them; / possessing mastery in the Dharma, he is able to awaken them."

23.46

Question: Why does the Tathāgata descend into this Heaven of Others' Transformations? Why does it not mention the heavenly king seeing the Buddha coming from afar, arranging seats, welcoming and seeing him off, or verse praises and such matters?

23.47

Answer: This stage merely follows the Dharma methods of the preceding Tuṣita heavenly palace—the practice of dedicating merit, vows, practice, compassion, and wisdom—and there is no different Dharma. Because of this, it does not set forth other matters, but only accumulates virtues. Relying on the previous ocean of vows, its merits are completed and its wisdom reaches the utmost; without needing further Dharma events to symbolize its promotion, advance, integration, and gathering, it merely relies on the preceding Dharma.

23.48

Question again: Why did he not proceed in sequence to the Heaven of Delighting in Transformations, but instead bypassed it to ascend to the Heaven of Others' Transformations to preach the ten grounds?

23.49

Answer: To show that from the ten grounds onward, one must harmonize principle and wisdom, compassion and vows, in their ascending, descending, converging, and merging in due order so that they attain their proper place. The ten dedications of merit harmonize compassion and vows, principle and wisdom, making them equal in scope—broad and narrow—matching and pervading the dharmadhātu, equal to the measure of sentient beings, symbolizing that the Dharma abides in the Middle Way. Hence, in a central place he preaches the meaning of the Middle Way. To preach the ten dedications of merit harmonizing compassion and vows, principle and wisdom, [the Buddha] was at the center of the desire realm, because Tuṣita heaven has two heavens above and two below. Preaching the ten grounds at the center means at the upper boundary of the desire realm and the lower boundary of the form realm. This is intended to show that, not being bound by defilement or purity, principle and wisdom as well as great compassion are mastered. Furthermore, preaching the Dharma door of the eleventh ground of equal enlightenment in the third dhyāna symbolizes that the practice of benefiting sentient beings is fulfilled: the joy of the Dharma benefits sentient beings, resembling the joy of dhyāna bliss in that third dhyāna. The fourth dhyāna symbolizes the Buddha-fruit being pervasive and wondrous, its function being fully perfected. Moreover, the ten grounds transcend the Heaven of Delighting in Transformations, and the eleventh ground transcends the second dhyāna, also to show that with wisdom doubling at each stage, it surpasses the ordinary sequence.

As for the "hall of mani jewels," it symbolizes that stainless great compassion is capable of containing, covering, and nurturing beings. This shows that in this stage, without the slightest sentiment of taking personal peace and joy, one solely benefits sentient beings and nurtures great compassion; hence it is symbolized by dwelling in the stainless mani gem hall.

"Together with a assembly of great bodhisattvas" refers to the thirty-seven [bodhisattvas] such as Vajragarbha, symbolizing the assembly of the thirty-seven factors aiding the path. The single person, Vimukticandra, shows that within each and every factor aiding the path, the essence itself is liberation and cooling joy. This shows that the aiding [path] is itself the main path; for prior to the grounds, the right view of the path of seeing is already completed, and the ten grounds aid in revealing and bringing it to maturation. This is unlike the Three Vehicles, where the path of seeing is on the ten grounds and the pre-ground [stages] are the provisions. Because this One Vehicle teaching, from the beginning, gives rise to the mind of faith based on the Tathāgata's fundamental wisdom and cultivates sarvajñā-wisdom, it does not rely on the contemplation of emptiness to suppress manifest afflictions, only attaining the mind-made body upon the ten grounds.

Although this teaching speaks of the Tathāgata's immeasurable form, feeling, perception, formation, consciousness, mind, and intellect, it shows that without destroying conventional objects one accomplishes discriminating wisdom, unlike suppressing delusion and remaining in rebirth to be reborn in a pure land. Some say that the realm of three thousand [worlds] is the Buddha's realm; looking at this teaching, within initial faith, one relies solely on the boundless Buddha-realm, where a dust mote contains the ten directions and a hair pore holds the dharmadhātu, to practice faith and progress. It does not say that the trichiliocosm is the Buddha's reward realm. This is just as the "Chapter on the Worthy Leader" is the gate of what is faithfully aspired to and cultivated, and the "Chapter on the Merit of Generating the Bodhimind" is the virtue realized and entered in the ten abodes.

The sūtra says: "All these bodhisattvas had attained non-retrogression in unexcelled, complete awakening." As for bodhi, there are five kinds: first, the bodhi of the Small Vehicle; second, the bodhi of the Two Vehicles; third, the bodhi of bodhisattvas who contemplate emptiness and practice the six pāramitās; fourth, the bodhi of cultivating the ten kinds of contemplation of resemblance thusness, cultivating the ten pāramitās, having the ten obstacles to thusness, the eleven kinds of coarseness, and the twenty-two kinds of ignorance; fifth, relying on the ten kinds of Tathāgata-wisdom to cultivate the ten pāramitās, taking an endless eon as a single kṣaṇa, matching endlessly many lives as a single life and a single thought, where delusion and understanding are themselves the Buddha's wisdom bodhi. This explains generating the bodhimind based on fundamental wisdom.

As the Awakening of Faith also has this passage: "Relying on original enlightenment, there is non-enlightenment," and also says: "Because one enlightens to the source of the mind, it is called ultimate enlightenment." It is clear that based on the Tathāgata's wisdom there is non-enlightenment, and based on ignorance there is enlightenment. For those who are enlightened, according to their faculties and dispositions, there are these five distinctions in the dharma of enlightenment. Bodhi as in this sūtra is exclusively the non-retrogressing bodhi based on the fundamental wisdom of the One Vehicle Buddha-fruit. As stated in the Awakening of Faith, whether it is said that one transcends eons to attain Buddhahood, or that "I cultivated for immeasurable eons to attain the Buddha path," these are all countless expedient means for lazy and arrogant sentient beings. Or when it is said that "one must pass through three asaṃkhyeya eons before attaining Buddhahood," these are all spoken in accordance with worldly sentiments for the Three Vehicles, not generating the mind based on fundamental wisdom.

This teaching generates the mind based on wisdom. If discussed in terms of wisdom, one does not follow deluded sentiments, but directly takes innumerable asaṃkhyeya eons as having no time. Using this "timelessness" as a provisional designation, a single instant (kṣaṇa) subsumes the boundless eons of the three times, and the boundless eons of the three times never depart from a single instant. The sūtra says: "Wisdom enters the three times without coming or going." Thus, the three asaṃkhyeya eons exist in sentiment but are absent in wisdom; wisdom gathers sentiment, and sentiment dwells within wisdom; the sentiment of immeasurable eons exists within the wisdom of a single instant. If one takes sentiment as false and wisdom as real, originally there is no substance of time at all; from beginning to end, there is no time that can change. Weighing these two matters, one can only follow the real and not the false.

The sūtra says: "They all gathered from worlds in other directions." Because they come from the dharmas of the ten dedications of merit to accomplish the ten grounds, this is called "other directions." In the nature of the dharmadhātu, there is no separate "other direction"; because it is a stage not yet reached, it is called another direction. And so on for the various stages by analogy.

"Dwelling in the sphere where all bodhisattva-wisdom dwells": the wisdom-spheres of the bodhisattvas of the five stages altogether reach the sphere of Buddha-wisdom within these ten grounds.

"Entering the place entered by the Tathāgata's wisdom": because they generate the mind based on the Tathāgata's fundamental wisdom, their practice enters distinctions, and their wisdom accomplishes great compassion.

"Skillfully entering all bodhisattva dhyāna-concentrations": just as the "Chapter on the Ten Concentrations" speaks of samāpatti, supernormal powers, clear wisdom, and samādhi being able to give rise to the wisdom-seal and supernormal powers. *San* means "correct," here meaning correct wisdom; for *sama* is samādhi, and *patti* is wisdom (prajñā).

"In a single thought, without any movement, they are able to go to all bodhimaṇḍas": because the nature of the samādhi-wisdom seal is inherently all-pervading, having neither exterior nor interior. This shows that they are constantly accompanied by wisdom, free from distraction and movement.

"Their name was Vajragarbha Bodhisattva": because wisdom is adamantine (vajra) and able to destroy all afflictions. "Garbha" (treasury) indicates that the virtues of wisdom are all-pervading; hence it is called a treasury.

Ratnagarbha Bodhisattva: the Dharma-jewel is all-pervading, hence named Ratnagarbha (Jewel Treasury).

Padmagarbha Bodhisattva: shows that among all practices, nirvāṇa, and saṃsāra, he has no defilement or attachment.

Guṇagarbha Bodhisattva: shows that all virtues are fully perfected.

Padmaguṇagarbha Bodhisattva: shows that unstained practices adorn the virtues of wisdom.

Sūryagarbha Bodhisattva: shows the illuminating function of great wisdom.

Sūryagarbha Bodhisattva (transliterated): here translated as the illuminating function of the sun.

Vimalacandragarbha Bodhisattva: shows that the mind of great compassion illuminates the conventional, destroying the flames of afflictions.

Sarvajagad-vyūhagarbha Bodhisattva: shows that both merit and wisdom are all-pervading.

Vairocanagarbha Bodhisattva: refers to the wisdom whose light universally illuminates.

Bodhisattvas such as these can be understood by interpreting the meanings beneath their names. This section has thirty-eight bodhisattvas; as thirty-seven bodhisattvas share the name of "Garbha," this symbolizes the practice gates of the thirty-seven aids to awakening. The single person, Vimukticandra, symbolizes the cooling fruit of the limbs aiding bodhi among the thirty-seven aids to awakening; hence he serves as the leader requesting the Dharma from the bodhisattvas, enabling the great assembly to hear the Dharma and cultivate practice, attaining purity and delighting the mind like a flower; hence he is named "Delightful Flower."

Utpalaguṇagarbha Bodhisattva: takes the blue lotus flower as an analogy; it can be known by apprehending its meaning.

Nakṣatrarāja: shows mastery and unobstructedness, with discriminating wisdom being distinct and clear.

23.50

In the third section, "Entering Samādhi", there are twenty-five lines of sūtra text, which are divided in meaning into four sections. First, from "At that time Vajragarbha Bodhisattva..." there is one and a half lines of text with three sentences in all, which clarifies the section where Vajragarbha Bodhisattva enters samādhi. Second, from "entered this samādhi..." down to "and manifested before him", there are two lines of text, which clarifies the section where Buddhas sharing the same name come and manifest before him. Third, from "spoke these words..." down to "because he is able to reach everywhere and decisively awaken [sentient beings]", there are sixteen lines of text, which clarifies the section of entering this samādhi by virtue of twenty-six causes and conditions. Fourth, from "Good man..." down, there are five lines of text, which clarifies the section where the Buddhas of the ten directions exhort Vajragarbha Bodhisattva to teach the Dharma. When the sūtra says, "Vajragarbha Bodhisattva, receiving the Buddha's spiritual power, entered the samādhi of the Bodhisattva's Great Wisdom Light," this means that taking the Tathāgata's wisdom as the basis for faith, progress, and practice, all the Buddha-works performed are entirely through the Buddha's spiritual power, not made by an ego or self. The samādhi is called "Bodhisattva's Great Wisdom Light" because it is none other than the light of the Middle Way wisdom of the ten grounds emitted from between the eyebrows of the Tathāgata, called the Bodhisattva's blazing light of power. It is also the light emitted from between the eyebrows by the Tathāgata in the first assembly, called the light of all bodhisattvas' power and wisdom. Both are the Buddha's wisdom-light at the culmination of the path of the ten grounds. Now entering samādhi is likewise using this samādhi of wisdom to explain the wisdom of the path of the ten grounds; it is called "Bodhisattva's Great Wisdom Light" because, through fundamental wisdom, the bodhisattva's great compassionate practice is perfected. Beyond worlds numbering as many as the dust motes of ten billion Buddha-kshetras in each of the ten directions, there are Buddhas numbering as many as the dust motes of ten billion Buddha-kshetras, all having the same name, Vajragarbha: "ten billion" represents the complete and inexhaustible nature of the number. Saying "beyond worlds" means that, from the perspective of the ten abodes, the ten practices, and the ten dedications of merit, the Buddha fruit lies "beyond." Now, as this wisdom and virtue of the ten grounds is perfected, the Buddha fruit is said to "come" and manifest before him. The reason they share the same name as the bodhisattva entering samādhi is to show that the wisdom of the one who enters samādhi converges with and unites with the Buddha-wisdom of the fundamental stage. Saying that they are numbered by "the dust motes of ten billion Buddha-kshetras" clarifies that the essence of unconditioned wisdom and function pervades everywhere. Saying that "Buddhas numbering as many as the dust motes of ten billion Buddha-kshetras together bestow their empowerment" clarifies that when one's stage reaches convergence with the source, one's own power unites with the Buddha's power. Therefore the text below says: "It is also due to your superior power of wisdom." Saying "You, through the power of the original vow and through the majestic spiritual power of Vairocana Tathāgata, Worthy of Offerings, Perfectly Enlightened One..." clarifies that ascending to this Dharma-gate of the ten grounds is entirely initiated by the original vows of all Buddhas within the ten dedications of merit; without dedicating with the ten great vows, this stage could not be accomplished on its own. "Majestic spiritual power" means that, from the initial resolve of the mind, one always mounts the majestic spiritual power of the Tathāgata's vehicle of all-knowledge to ascend to these ten grounds, never separating from all the functions of wisdom performed by the Tathāgata. If one did not mount the Tathāgata's vehicle of all-knowledge, how could one reach this stage of the ten grounds? This wisdom runs through the causes and penetrates the fruitions, being equal to the ground of wisdom. Therefore, in this teaching, within the ten faiths, ten abodes, ten practices, and ten dedications of merit, each and every stage has its Buddha fruit. The Buddha fruits in these ten grounds and the eleventh ground partake of the same wondrous function as the Buddha fruit in the ten dedications of merit. Including the ten faiths and the progressive cultivation through the five stages, there are sixty layers of Buddha fruits; if one considers only entry into the stages, there are fifty layers of Buddha fruits. Including the causes of cultivation and practice, there are altogether one hundred layers of cause and effect. Because within the Buddha's fundamental stage the ten pāramitās inherently possess ten layers of cause and effect, this shows that practitioners all rely on this fundamental cause and effect of the Buddha to initiate the progressive cultivation through the five stages; because it arises relying on the root, it is called the Dharma-gate of the hundred and ten cities. Generally speaking, partaking of the Buddha fruit in the ten dedications of merit is equally called wondrous; because in these ten grounds and the eleventh ground no separate name for the Buddha fruit is additionally established, since the dharmas of the ten grounds and the eleventh ground are identical to the dharmas of the ten dedications of merit. As for the ten pāramitās in the Buddha's fundamental stage: just as in the first assembly, where fruitions were presented to encourage cultivation, the Tathāgata is the Buddha fruit. The ten bodhisattvas who follow, whose names are all prefixed with "Samanta-", clarify that in the stage of the Buddha fruit, Samantabhadra Bodhisattva cultivates the ten pāramitās, whose names vary according to practice; these are the practice-gates of the Buddha's fundamental cause and effect. The forty groups of spirits and devas arise emulating this; following the differences of progressive cultivation in the ten abodes, ten practices, ten dedications of merit, and ten grounds, the ten pāramitās also change names according to their ascending practices. Including the ten Samantabhadrastogether with the forty groups of spirits and devas, there are fifty. When the ten pāramitās ascend through the five stages according to practice, there are then fifty bodhisattva causal practices and fifty Buddha fruits, making one hundred in all. Never separating from the original Buddha fruit, the original ten Samantabhadra practices are called ten; when these ten run through the forty groups of spirits and devas, they become fifty pāramitā practices. Each one subsumes ten, so there are five hundred kinds of discriminating wisdom-gates; only then is the Buddha of ten thousand practices perfected. Thus a single kṣaṇa is established as the time of beginning and end of ascending progress. This is exemplified by the nāga maiden, for whom a kṣaṇa does not exceed three lifetimes to become a Buddha. Also, taking from the "Chapter on the Ten Samādhis" where within a kṣaṇa there is the descent of the spirit, initial birth, and entry into nirvāṇa, this takes the substance of time to be originally like this. Seeing the passing of time and days is due to emotions following false thoughts. The above concludes the explanation of "You, through the power of the original vow and through the majestic spiritual power of Vairocana Tathāgata, Worthy of Offerings, Perfectly Enlightened One." This section recognizes that the causes and conditions of the fundamental resolve of mind and the attainment of fruitions all mount the power of Vairocana's wisdom, the practices of the ten Samantabhadrās, and the power of practice engaged by the forty groups of spirits and devas in the first assembly; cultivating by emulating this is called "mounting the Buddha's spiritual power." It is the power of the Tathāgata's vows, and it is also "due to your superior power of wisdom." The twelve lines of sūtra text below entirely present the purpose of entering samādhi, consisting of twenty-four causes and conditions, whose textual meaning can be known. The fourth section, beginning with "Good man...", has five lines of sūtra text, which is the section exhorting him to teach. It contains ten causes and conditions, which are self-evident from the text. Saying "to fulfill the wisdom of all-knowledge" means: first, fulfilling fundamental wisdom; second, fulfilling discriminating wisdom.

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新華嚴經論 — Classical Chinese