新華嚴經論 25

English (machine translation) 25

Language: English

Regarding the explanation of the meaning following the text, the rest of the text is self-evident. As for wishing to deliver sentient beings to let them abide in the bliss of nirvāṇa, it is not apart from unhindered liberation wisdom; this is fundamental wisdom. Up to realizing in accordance with reality the absence of activity and absence of arising, the light of wisdom, skill in dhyāna and decisiveness, and contemplative wisdom, skill, and extensive learning: these five dharmas are altogether the concomitant functions of the single fundamental wisdom, which a practitioner can visibly manifest by cultivating expedient concentration. As for redoubling diligent pursuit and cultivation with respect to the true Dharma, day and night only wishing to hear the Dharma: 'one who rejoices in the Dharma' explains that because wisdom manifests, there is no grief. 'One who delights in the Dharma' is because there is no birth-and-death; 'one who relies on the Dharma' is because of relying on the Tathāgata's wisdom; 'one who accords with the Dharma' is because of according with right liberation; 'one who understands the Dharma' is because of understanding the ultimate truth; 'one who complies with the Dharma' is because of complying with right wisdom; 'one who arrives at the Dharma' is because having personally arrived at nirvāṇa, one is able to enter birth-and-death to deliver sentient beings, and likewise cause them to arrive at nirvāṇa. As for attaining a single verse of Dharma being superior to obtaining the jewels of a great trichiliocosm and the position of a wheel-turning king, this explains that worldly dharmas cannot avoid birth-and-death. The rest should be understood accordingly.

25.3

Third, the section from 'Sons of the Buddha' downward, consisting of ten and a half lines of the sūtra text, is the section on the four dhyānas and eight concentrations acting without attachment in accord with the Dharma-nature, which is further divided into nine passages. 1. From 'Sons of the Buddha' down to 'joy and pleasure born of separation,' one and a half lines of the sūtra text, is the passage on abiding in the first dhyāna. 2. From 'cessation of applied and sustained thought' down to 'joy and pleasure born of concentration,' one line of the sūtra text, is the passage on abiding in the second dhyāna. 3. From 'parting from joy and abiding in equanimity' down to 'with equanimity and mindfulness experiencing pleasure,' two lines of the sūtra text, is the passage on abiding in the third dhyāna. 4. From 'severing pleasure' down to 'abiding in the fourth dhyāna,' one line of the sūtra text, is the passage on abiding in the fourth dhyāna. 5. From 'transcending all perceptions of form' down to 'abiding in the station of boundless space,' one line of the sūtra text, is the passage on the concentration of the station of space. 6. From 'transcending all stations of boundless space down to abiding in the station of boundless consciousness,' one line of the sūtra text, is the passage on the concentration of the station of consciousness. 7. From 'transcending all stations of boundless consciousness' down to 'the station of nothingness,' one line of the sūtra text, is the passage on the concentration of the station of nothingness. 8. From 'transcending the station of nothingness' down to 'the station of neither perception nor non-perception,' one line of the sūtra text, is the passage on the concentration of neither perception, this being the summit of the three realms. 9. 'Merely according with the Dharma and thus having no attachment' is the concentration of the mind having no reliance; this is the concentration essence of the dharmadhātu.

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Regarding the explanation of the meaning following the text, it explains that on this Ground of Emitting Light, having attained the mind that emerges from the three realms, one enters the door of the great unconditioned samādhi of the dharmadhātu's own essence. Although cultivating the four dhyānas and eight concentrations, one constantly accords with the Dharma-nature without any reliance, merely to smelt and polish away the habit-energies of the three realms so as to make wisdom bright and pure. One should progressively cultivate in this way; hence the analogy of properly smelting gold without losing a single grain. In this way, smelting and polishing repeatedly with precepts, concentration, and wisdom, one does not lose a single grain of the great, round, luminous wisdom of the dharmadhātu. Using these eight kinds of dhyāna concentrations to smelt and polish causes wisdom to become ever brighter and purer, and because the wisdom essence of the dharmakāya originally has neither increase nor decrease, it is called the Ground of Emitting Light. Bodhisattvas of the provisional teaching attain emergence from the eight concentrations, transcend the suffering of the three realms, and are born in pure lands; those who possess compassion retain defilements to moisten rebirth and abide in the world. After emerging from the eight concentrations, śrāvakas and arhats enter the ninth concentration, relying on emptiness wisdom ceases, and body and wisdom are completely absent. Whereas when a bodhisattva of the One Vehicle cultivates the eight concentrations, fully knowing that worldly dharmas lack self-nature, it forms the wondrous function of all-knowledge; and fully realizing that the essence of the three realms is naturally without arising or cessation, one emits great transcendent wisdom knowing worldly dharmas; therefore it is called the Ground of Emitting Light. On the first ground one cultivates giving and abides in the world; on the second ground one cultivates precepts, explaining being able to purify the world; on the third ground one cultivates the eight concentrations, explaining emerging from the world; on the fourth, fifth, and sixth grounds, it explains cultivating the wisdom of the world within the supramundane; on the seventh, eighth, and ninth grounds, it explains cultivating entry into the world to accomplish the harmonious fusion of compassion and wisdom; on the tenth ground, it explains cultivating the perfection of wisdom and compassion to accomplish the buddha stage. If one considers their principle and wisdom, there is no physical substance or hierarchy of grounds; it is only to treat habitual tendencies, to integrate compassion and wisdom from unripened to ripened, and because cultivating the worldly and supramundane discriminating wisdom has varying depths, that the grounds are established, setting up guidelines to allow practitioners to emulate them.

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Fourth, from 'Sons of the Buddha' downward, there are two and a half lines of the sūtra text, explaining the division of cultivating the four immeasurable minds, with great kindness as the foremost.

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Fifth, from 'Sons of the Buddha' down to 'born therein by the power of vows,' there are thirty-three lines of the sūtra text, explaining the division of mastery in supernormal powers. Within this section, it is further divided into six passages. 1. From 'Sons of the Buddha, this bodhisattva attains immeasurable supernormal power' down to 'the Brahmā world,' there are six lines of the sūtra text, explaining the passage on supernormal power. 2. From 'This bodhisattva' down to 'is also fully able to hear,' there are two lines of the sūtra text, explaining the passage on the divine ear. 3. From 'This bodhisattva' down to 'knows the minds of sentient beings with knowledge of others' minds,' there are seven lines of the sūtra text, explaining the passage on attaining knowledge of others' minds. 4. From 'This bodhisattva' down to 'can fully recollect,' there are eight lines of the sūtra text, explaining the passage on past lives. 5. From 'This bodhisattva' down to 'knows all in accordance with reality,' there are seven and a half lines of the sūtra text, explaining the passage on the divine eye. The above explains the bodhisattva's mastery of the five supernormal powers; because wisdom and compassion have not yet fulfilled the original vow, because of possessing Samantabhadra's practices, because of differing from pure land bodhisattvas, and because of differing from the two vehicles, one does not realize the supernormal power of the exhaustion of outflows, since through wisdom one follows along with birth-and-death with self-mastery. As a Pure Land sūtra states: 'Although realizing the six supernormal powers, one does not exhaust outflows'—this is what it means. 6. From 'This bodhisattva' down to 'born therein by the power of intention and vow,' there are two lines of the sūtra text, explaining the passage on taking rebirth not under the sway of the power of samādhi.

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Sixth, from "O sons of the Buddha" down to "and spoke verses, saying" there are thirty and a half lines of the sūtra text, which are further divided within this section into six passages. 1. From "O sons of the Buddha" down to "cultivate practice according to one's power" there are six and a half lines of the sūtra text, explaining the passage on this bodhisattva, through the power of vows, being able to see many Buddhas, make offerings, and hear the Dharma. 2. From "This bodhisattva" down to "becomes increasingly brighter and purer" there are four and a half lines of the sūtra text, explaining the passage on contemplating dharmas and untying bonds. 3. From "O sons of the Buddha" down to "becomes increasingly brighter and purer" there are three lines of the sūtra text, explaining the passage on using the simile of refining gold, where gold is compared to the increasing brightness and purity of the preparatory wisdom of the bodhisattva ground. 4. From "This bodhisattva" down to "all become increasingly pure" there are three lines of the sūtra text, explaining the passage on the thirteen kinds of minds of forbearance and gentleness becoming increasingly brighter and purer. 5. From "This bodhisattva" down to "according to one's power and according to one's capacity" there is one and a half lines of the sūtra text, explaining the passage on the dharmas practiced by a bodhisattva of this stage. 6. From "O sons of the Buddha" down to "cannot be counted or known" there are ten and a half lines of the sūtra text, explaining the passage on this stage of the bodhisattva receiving the office and, relying on concentration, seeing a measureless number of Buddhas.

25.8

Seventh, from "At that time" onward explains the passage where Vajragarbha speaks verses. In the verses there are thirty-six lines of verse, with two lines forming one verse (gāthā), reiterating the preceding dharmas, as the text itself fully provides.

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The Fourth Ground: The Ground of Radiant Wisdom (Arcismatī)

25.10

Approaching the explanation of this ground, five sections are formulated as before.

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1. Explaining the name and designation of the ground: Why is it called the Ground of Radiant Wisdom? Because in the previous ground one cultivated the eight dhyānas of the higher realms and attained the wisdom that transcends the three realms, it was named the Ground of Emitting Light (Prabhākarī). In this ground, one cultivates the thirty-seven contemplations that aid the path, and contemplating body, sensation, mind, and dharmas becomes increasingly brighter and purer; hence it is named the Ground of Radiant Wisdom. The previous ground arose due to concentration, hence it was named the Ground of Emitting Light. In this ground, by means of the thirty-seven contemplations that aid the path, one contemplates body, sensation, mind, and dharmas, and the wisdom whose self-nature is without reliance becomes increasingly brighter and purer; hence it is called Radiant Wisdom.

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2. Explaining which gate of practice is cultivated in this ground: It takes the viryapāramitā (perfection of diligence) as foremost, with the remaining nine as companions.

25.13

3. Explaining Sudhana's representation of dharmas: In this stage, Sudhana sees the night goddess Sarvajagadrakṣāpraṇidhānavīryaprabhā (Universally Rescuing All Sentient Beings with Wondrous Virtue), attaining the bodhisattva's liberation gate of universally appearing in all worlds to tame sentient beings. That this goddess abides in this assembly clarifies that she shares the assembly with the previous goddess Pramuditanayanā (Joyful Eyes). This represents that the previous Far-Reaching Ground (Vimalā) takes the unconditioned nature precepts of the dharmakāya as the substance of bodhi, while kṣāntipāramitā and viryapāramitā are the practices of bodhi. Samantabhadraguṇaviśuddhaprabhā dwells inside the bodhimaṇḍa, and the dwelling place of the goddess Pramuditanayanā is not far from the bodhimaṇḍa. In this fourth ground, the night goddess Sarvajagadrakṣā is present within this assembly, showing that the two stages of forbearance and diligence do not depart from the myriad practices. Furthermore, it shows that the thirty-seven practice gates aiding the path are practices that aid bodhi; therefore it is said that she is "in this assembly." This stage explains that taking the substance of bodhi to turn back and contemplate body, sensation, mind, and dharmas accomplishes worldly wisdom. The previous three grounds have already sought the supramundane bodhicitta; these fourth, fifth, and sixth grounds take bodhicitta to return and cultivate worldly wisdom; hence this is described as being in this assembly. In this stage, seeing the night goddess Sarvajagadrakṣā clarifies that the thirty-seven aids to awakening and the contemplations of the four foundations of mindfulness are the expedients aiding the path by which all Buddhas of the three periods of time teach and transform all sentient beings. All Buddhas, from their first aspiration to ultimate wisdom, rely on these expedients to augment and illumine their various wisdoms; therefore, this goddess is named Universally Rescuing All Sentient Beings with Wondrous Virtue. "Wondrous virtue" explains that the thirty-seven contemplations aiding the path can reveal the wondrous wisdom of oneself and others. It explains that the previous three grounds cultivated precepts, concentration, and forbearance to attain the supramundane mind, while this ground again applies the thirty-seven path contemplations to remedy it once more; hence it is named the Ground of Radiant Wisdom. Attaining the liberation gate of universally appearing in the world to tame all sentient beings clarifies that the thirty-seven aids to awakening in this stage are common to the practice of the three vehicles and the One Vehicle, and are the great highway of taming; hence it is named the liberation of universally appearing to tame all sentient beings. If one analogizes each according to Sudhana's representation of practices, the meaning can be seen. If not done in this way, one cannot comprehend the stages and practice gates. Later, when reaching the "Chapter on Entering the Dharmadhātu," this will be fully explained.

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4. Explaining from which realm among the three realms liberation is attained in this ground: In terms of general characteristics, one attains liberation of the single characteristic of the three realms. In terms of particular characteristics and advancement, it clarifies that in this stage, by cultivating the contemplations of the thirty-seven aids to awakening, one predominantly attains the mind of wisdom-liberation within the desire realm. The general idea clarifies that this is a repeated remediation of the remaining habits of transcending the three realms from the previous third ground. This is because the fifth ground of dhyānapāramitā cultivates the contemplation of the ten truths to attain supramundane liberation in the upper two realms along with the desire realm; all of these must be discussed in terms of the general and particular, sameness and difference, integration and disintegration. Just as the goddess representing the dharma in the initial Ground of Joy (Pramuditā) clarified the initial birth into the Buddha's household, taking dānapāramitā as able to foster and generate the noble path, so the goddess was named as presiding over spring generation; just as the second ground, the Ground of Purity (Vimalā), with śīlapāramitā, takes the unconditioned dharmakāya as the substance of precepts, so the goddess was named Universal Virtue and Pure Light (Samantabhadraguṇaviśuddhaprabhā) to illumine the radiance of precepts, and dwelled inside the bodhimaṇḍa, representing that the dharmakāya is the substance of the bodhimaṇḍa and that the body is the substance of bodhi; the third ground, the Ground of Emitting Light (Prabhākarī), takes kṣāntipāramitā as its substance, and the goddess is named Joyful Eyes Contemplating Sentient Beings (Pramuditanayanā), because by forbearance there is nothing that is not joyful, and that she is not far from the bodhimaṇḍa clarifies that forbearance takes the unconditioned dharmakāya as its substance; the fourth ground, the Ground of Radiant Wisdom (Arcismatī), takes viryapāramitā as its substance, and the goddess is named Universally Rescuing Sentient Beings, because viryapāramitā has the meaning of universal rescue, and also because it universally remedies the habitual propensities of transcending the three realms from the previous three grounds. Her dwelling within this assembly clarifies that one practices the practice of diligence without departing from the dharmakāya, the nature precepts, and the practice of forbearance. In this way, by generally taking the names and dwelling places, what is represented in the sequence of stages is made easy to see; by contemplating it, it can be seen. Furthermore, entering the grounds often takes spirits and gods to represent dharmas because entering the grounds uses noble wisdom to follow practice and protect sentient beings, which is called "divine" (shen). Moreover, if one contemplates this through the dharma gates of the six characteristics—the meanings of general and particular, sameness and difference, integration and disintegration—only then will there be no confusion.

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5. Following the text to explain the meaning: There are two aspects: first, broadly outlining the sutra's meaning; second, explaining the meaning following the text. As for broadly outlining the sutra's meaning, within this Ground of Radiant Wisdom, it is broadly outlined into seven passages. 1. From "O sons of the Buddha" downward there are twelve lines of verse, explaining the passage on the great assembly rejoicing upon hearing the previous ground and again requesting the dharma of the subsequent ground. 2. A passage of six and a half lines of the sūtra text from "At that time, Vajragarbha" downward explains the passage on cultivating and entering toward the fourth ground by means of ten dharmas. 3. A passage of thirty-seven and a half lines of the sūtra text from "O sons of the Buddha, the bodhisattva abiding in this Ground of Radiant Wisdom" downward explains the passage on cultivating the thirty-seven aids to awakening. 4. Five and a half lines of the sūtra text from "O sons of the Buddha" downward explains the passage on remedying the view of self. 5. A passage of fifteen lines of the sūtra text from "O sons of the Buddha, this bodhisattva" downward explains the passage on obtaining great benefit and gentleness through the previous expedients of contemplative wisdom. 6. Thirty lines of the sūtra text from "O sons of the Buddha, the bodhisattva abiding in this Ground of Radiant Wisdom" downward explains the passage on seeing Buddhas increasingly and broadly in this ground. 7. Fifty-three lines of verse from "The bodhisattva having purified the second ground" downward explains the passage reiterating the preceding dharmas.

25.16

First, within the initial twelve lines of verse, it is further divided into two passages. 1. From "O sons of the Buddha, having heard these vast practices" down to "The marvelous Dharma sound of the bodhisattva's supreme practices" there are eight lines of verse, explaining the passage on the great assembly rejoicing, making offerings, and praising upon hearing the dharma of the third ground. 2. From "We pray that you will further expound, O wise one" there are four lines of verse, explaining the passage on again requesting the dharma gates of the fourth ground. The above literal meaning is fully provided in the text itself, so it is unnecessary to explain it further. That the King of the Paranirmitavaśavartin Heaven rejoiced greatly is because this heaven is the location where the Ten Grounds are preached; it is not that other deities were not pleased, but simply that the lord of the place where the Dharma was taught is mentioned.

25.17

Second, from "At that time, the bodhisattva Vajragarbha" downward, regarding cultivating toward the fourth ground, there are six and a half lines of the sūtra text, divided into two passages. 1. From "At that time" down to "should cultivate ten illumination gates of dharma" there are two and a half lines of the sūtra text, explaining the passage on exhorting the cultivation of ten dharmas when desiring to enter the fourth ground. 2. From "What are the ten?" downward, three lines of the sūtra text directly set forth the names of the ten dharmas to be contemplated. Why are these ten dharmas brought forth to instruct them to be contemplated again? It clarifies that in the previous three grounds, supramundane wisdom was attained, and now, contemplating these ten dharmas again clarifies that one takes supramundane wisdom to return to and comprehend worldly phenomena as identical to the supramundane.

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Third, the thirty-seven and a half lines of the sūtra from "O sons of the Buddha" onwards are divided into nine sections.
First, the line and a half of the sūtra from "O sons of the Buddha" down to "born into the family of the Tathāgata" explains the section on attaining birth in the Buddha's family by means of ten kinds of wisdom. For example, the Stage of Initial Resolve in the ten abodes is also called being born into the family of the Tathāgata, and reaching the first ground is also called being born into the family of the Tathāgata's wisdom; this fourth ground is also called being born into the Tathāgata's family. What is the difference? Answer: In terms of their general characteristics, being born into the family of the Tathāgata's wisdom is one single entity without duality. But in terms of specific characteristics, in ascending progress there are depths and shallows. In the ten abodes, at the summit of Mount Sugopita, it illustrates initially opening ordinary sentiments and first disclosing Buddha-wisdom; when wisdom merely opens delusion, understanding attains one part of the cooling of afflictions; thus the Buddha-fruit is called the moon, as in the ten moon-Buddhas in the stage of the ten abodes. In Sudhana's representation of the Dharma, seeing the bhikṣu on Mount Sugopita momentarily manifests the liberation of Buddha-wisdom, not yet illuminating wisdom's supernormal powers. In the first ground's birth into the family of the Tathāgata, although there are the virtues of wisdom and supernormal powers, one has merely attained the spiritual wisdom that transcends the three realms, and the sentient beings one transforms are also [taught] only according to what one personally knows; one has not yet attained unimpeded mastery over mundane wisdom and supramundane wisdom. This fourth ground's being born into the family of the Buddha illustrates mastering supramundane wisdom within the mundane; hence, although entering the spiritual nature is shared with the first ground, the depth and shallowness of supramundane and mundane wisdom differ. This shows that the previous three stages merely cultivate the dhyānas of the upper two realms to attain transcendence of the three realms—a single principle. In this stage, because one contemplates body, feeling, mind, and dharmas, the sūtra says: "attaining that internal Dharma, one is born into the family of the Tathāgata." "Internal Dharma" explains that wisdom turns inward to contemplate and master conventional wisdom, such that no convention is not the real.
Second, the four and a half lines of the sūtra from "What are the ten?" down to "these are the ten" explain the section on accomplishing the wisdom of this ground by means of ten dharmas. From what is called "having a profound mind that does not retrogress and pure faith in the Three Jewels that is ultimately indestructible": these Three Jewels encompass all dharmas pervading the three realms and the three times as the general Three Jewels; they are not like the Three Jewels of worldly sentiment, and so it says "profound mind." Contemplating that the dharma-nature of the three realms is naturally without nature is called the Buddha Jewel. Understanding the identity, difference, generality, particularity, integration, and disintegration of the dharmas of the three realms is called the Dharma Jewel. Using the gate of one's own practice to harmonise with the thoughts and minds of sentient beings, skilfully guiding and receiving them so they attain the joy of arhatship and that of humans and gods, is called the Saṃgha Jewel. "Contemplating the formation and destruction of the world": a later passage says, "Conditioned by karma there is arising; yet conditioned by karma there is cessation." In terms of the original dharmadhātu, there is no formation or destruction; hence it explains that within what is not formed or destroyed, sentient beings falsely see formation and destruction. "Contemplating saṃsāra and nirvāṇa": this explains that saṃsāra is originally nirvāṇa, having no essence whatsoever. "Contemplating the karma of sentient beings' lands": this explains that realms arise from karma, so what was originally non-existent now exists, and one contemplates past and future limits. "Contemplating the exhaustion of non-existence": this explains that the three times are fundamentally non-existent, having no characteristic of exhaustion; it does not say that across many kalpas there is non-exhaustion, but only that the three times are fundamentally non-existent, and fundamentally there is nothing to be exhausted. "These are the ten" concludes the preceding ten dharmas.
Third, the six lines of the sūtra from "O sons of the Buddha, when the bodhisattva abides in this fourth ground" down to "eliminates worldly covetousness and grief" explain the section on the contemplation gate of the four applications of mindfulness—contemplating body, feeling, mind, and dharmas. As for the contemplation of the four applications of mindfulness: First, in the contemplation of the application of mindfulness to the body, "following" (xun) means conforming: it illustrates skilfully and conformingly contemplating the internal body—the intestines, stomach, liver, gallbladder, heart, lungs, spleen, kidneys, five viscera, and six bowels—having entirely no substance or characteristic of self, person, or controller. "Zealous" explains diligently contemplating without weariness. "Mindful and knowing" means not forgetting mindfulness. "Eliminating worldly covetousness and grief": diligently contemplating the internal body and skilfully knowing it has no controller eliminates worldly covetous desires and afflictions. In contemplating the external body by "following contemplation of the body", "following the body" means inspecting the body, also called conforming, also called skilful. The meaning is to inspect and contemplate throughout the external body—skin, flesh, sinews, bones, hair, nails, teeth, eyes, ears, nose, tongue, hands, feet, waist, and hips—which entirely lack any substance or characteristic of a controller, self, or person; all arise from karma bound to falsehood, with no real dharma: when there is karma they exist, and when there is no karma they do not exist. One should contemplate that the essence of karma originally has no basis: mastering that the body has no essence, the experiencer vanishes; having great wisdom, round and bright, there is no self, person, or experiencer at all. Movement and stillness are left to wisdom; internal and external have no basis; one is zealous, mindful, and knowing. As before, "eliminating worldly covetousness and grief" eliminates covetousness and grief regarding the view of a self, extreme views, attachment to views, attachment to precepts and vows, and wrong views. In "contemplating the internal and external body, inspecting all around": the internal and external body were distinguished and contemplated as before, whereas here it enjoins contemplating as a whole that the body, inside and out, has no controller. It is like empty space, in which not a single dharma can be grasped; this is the contemplation of the application of mindfulness to the body. Below, in contemplating internal and external feelings, one inspects throughout the internal and external, contemplating that which feels and that which is felt, internal, external, and intermediate. From "their nature has no basis" onwards, one contemplates internal mind and external mind, that which knows and that which is known. From "they have no dwelling place whatsoever" onwards, one contemplates internal dharmas and external dharmas as having no self or person. The above constitutes the contemplation of the four applications of mindfulness.
Fourth, the eight and a half lines of the sūtra from "Furthermore" down to "dedicating to renunciation" are the section on cultivating the four right exertions. "Furthermore, this bodhisattva cultivates the samādhi of desire and exertion of abandonment": this explains that diligently contemplating the previous four applications of mindfulness without distraction is the samādhi of desire, because there are coarse and subtle examination. "Exertion of abandonment": diligently contemplating the previous four applications of mindfulness, one abandons the view of a self, extreme views, wrong views, and the like, as well as the formations of form, feeling, perception, mental formations, and consciousness. In this stage, one retrains and remedies the defilements of the desire realm and those of the upper two realms, and with the fifth ground's dhyāna-pāramitā one will retrain and remedy them again. The previous two grounds used the essence of precepts to remedy the coarse; this contemplation of the four applications of mindfulness remedies the subtle. "Accomplishing the bases of supernormal power": because the supernormal powers of the devas of the desire realm and the like are the karmic retribution of the lower grade of the ten wholesome deeds, here, in terms of one part of the supernormal powers of the wisdom of the dharma-nature being extraordinary, they cannot be compared to the limited supernormal powers of the three realms, the two vehicles, or the three vehicles. Looking ahead to the subsequent stages, this stage is not yet their equal; although one performs contemplative practices, all take the wisdom of principle as their essence; in order to accomplish discriminating wisdom and make it yet more subtle, one contemplates all dharmas arising to fulfill one's original vows and accomplish great compassion. "Relying on revulsion" counters and refrains from adopting worldly unwholesome dharmas. "Relying on detachment" is because their nature is inherently unattached. "Relying on cessation" extinguishes unwholesome dharmas so that they do not arise. "Dedicating to renunciation" reaches the place of no basis. This illustrates completely renouncing right and wrong to reach wisdom in the open ground, cultivating vigor to universally rescue all sentient beings. In the "exertions of abandonment with samādhi of diligence, samādhi of mind, and samādhi of contemplation", because one focuses with a single mind, there is no error. The rest below is as before.
Fifth, the two and a half lines of the sūtra from "Furthermore" down to "dedicating to renunciation" explain the section on cultivating the five faculties of faith, vigor, mindfulness, samādhi, and wisdom. Relying on revulsion, detachment, cessation, and dedicating to renunciation: these four dharmas in total serve as the essence of the remedy, as can be known from the text.
Sixth, the two and a half lines of the sūtra from "Furthermore" down to "dedicating to renunciation" are the section on cultivating the five powers; they also take relying on revulsion, detachment, cessation, and renunciation as their essence; being unshakeable in the face of objects is called 'power'.
Seventh, the three and a half lines of the sūtra from "Furthermore" down to "dedicating to renunciation" explain cultivating the seven factors of awakening; they also take relying on revulsion, detachment, cessation, and renunciation as their essence. Discerning the correct and the deviant is called the factor of awakening of dharmic discrimination. Benefiting oneself and encouraging others constantly without weariness is called the factor of awakening of vigor. The joy of the Dharma being manifest before oneself, seeing those who come to seek it with delight and without satiety, is called the factor of awakening of joy. "Pliancy" (prasrabdhi) means reliance and joy: because the wisdom of principle that has no dwelling or abiding is constantly manifest before oneself, one is serene with the joy of the Dharma, unharmed by worldly grief and resentment; hence it is called the factor of awakening of pliancy. When internal and external contemplation is complete, feelings and mind follow wisdom and do not turn with objects; this is called the factor of awakening of samādhi. Views of the body and extremes having vanished, internal and external objects extinguished, body, feelings, mind, and dharmas have no basis whatsoever; this is called the factor of awakening of equanimity. Views of mind and objects having vanished, what arises arises solely as wisdom without confusion; this is called the factor of awakening of mindfulness. The rest below is as before.
Eighth, the three lines of the sūtra from "Furthermore" down to "dedicating to renunciation" explain the section on the eightfold noble path; taking relying on revulsion, detachment, cessation, and renunciation as their essence, they take the eightfold wrongness and turn it into the eightfold noble path.
Ninth, the five and a half lines of the sūtra from "When the bodhisattva cultivates such merit" down to "because of skilful means" explain that the intention behind performing such contemplative practice is for the sake of ten dharmas, heading with not abandoning all sentient beings, as fully explained in the text. For example, heading with the ten powers of what is possible and impossible is as explained previously. As for fearlessnesses, these are the four fearlessnesses: first, fearlessness regarding all-knowledge; second, fearlessness regarding the destruction of defilements; third, fearlessness in declaring obstacles to the path; fourth, fearlessness in declaring the path to the end of suffering. In these four, no human, deva, or non-Buddhist can challenge them for fault. As for the unshared Buddha-dharmas, these are the eighteen unshared dharmas: 1. The Buddha's body has no fault, because his bodily conduct is wholesome. 2. His speech has no fault, because his verbal karma is wholesome. 3. His mindfulness has no fault, because he has no mixed thoughts. 4. His mind has no differentiation, because enemies and kin are equal. 5. His mind is never not in samādhi, because of his non-fabricated wisdom that is not different from the dharmadhātu. 6. He has nothing unknown, because he is completely clear about everything. 7. His aspiration does not decrease, because he fulfills what sentient beings desire in their minds, according with and benefiting beings. 8. His vigor has no loss, because although he has personally perfected the path, he establishes the Dharma to benefit beings without rest. 9. His mindfulness does not decrease, because he skilfully knows the faculties of all sentient beings and what is timely or untimely. 10. His samādhi does not retrogress, because it is fundamentally unmoved. 11. His wisdom does not decrease, because he skilfully discriminates that dharmas have no arising or cessation. 12. His knowledge and vision of liberation do not decrease, because there is nothing his luminous wisdom does not penetrate. 13. His bodily karma follows wisdom in practice, because within the four postures there is none that fails to benefit all sentient beings. 14. His verbal karma follows wisdom in practice, because he has no frivolous chatter. 15. His mental karma follows wisdom in practice, because he is forever free of wrong thoughts and characteristics. 16. His wisdom knows matters of the past without hindrance. 17. His wisdom knows matters of the present without hindrance. 18. His wisdom knows matters of the future without hindrance. These eighteen kinds belong solely to the Buddha and are not shared with lower fruits. As for the major and minor marks: there are ninety-seven marks of a great person. As for the minor marks, it is as in the Chapter on the Merit of the Light of the Minor Marks. Merely citing a single minor mark on the hand, named 'King of Perfection', which emits light that is blazing, with seven million asaṃkhyeyas of lights as its retinue—merely citing this one, the minor marks are inexhaustible. Furthermore, there are major marks of a great person numbering as many as the dust motes in ten ocean-like worlds of the Lotus Treasury, every single bodily mark adorned with multitudes of jewel-like marks. This explains the inexhaustible marks and inexhaustible minor marks, which equal the measure of the dharmadhātu and empty space. As for 'possessing all vocal sounds': generally speaking, there are sixty kinds of Brahmā sounds. If according to distinctions, the sūtra says: 'A vast, subtle sound pervades all lands, abiding for immeasurable kalpas seeking the highest and most extraordinary path.' That is, with the Dharma-gate of the Buddha-fruit, no other dharma can surpass it. 'Accords with the profound liberation of the Buddha that has been heard' means riding upon the Tathāgata's vehicle of all-knowledge. 'Reflecting upon the skilful means of great wisdom' means being skilfully able to follow what is suitable to the faculties of all sentient beings to cause them to cross beyond suffering.

25.19

The fourth section comprises five and a half lines of the sūtra text and is divided into two parts. First, from "Disciples of the Buddha, when a bodhisattva abides in this ground of Radiant Wisdom" down to "all are entirely abandoned" comprises three lines of text, explaining that on this ground the four applications of mindfulness are practiced to counter personality view as the foremost [of views], along with the remaining views of an ego, a person, a sentient being, and so forth, because comprehensively contemplating the body, feelings, mind, and dharmas enables one to abandon all places of attachment. Second, from "This bodhisattva" down to "practices them all" comprises two lines of text, explaining the portion where this bodhisattva discerns which karmas are rebuked and which are praised by the Tathāgatas. It clarifies that the courses of karma performed by all sentient beings constantly transmigrate through birth and death; this is what the Tathāgatas rebuke, and one should counter it through contemplation. If one also counters and masters oneself through contemplation to be without [delusive] karma, one should then, through wisdom and expedient means, adapt to birth and death and engage in the same enterprises as sentient beings to deliver them. This accords with the bodhisattva path, is praised by the Tathāgatas, and is what they are fully capable of cultivating.

25.20

The fifth [section] comprises fifteen lines of text, the meaning of which is divided into four parts. First, from "Disciples of the Buddha, whatever expedients this bodhisattva undertakes" down to "a mind that cultivates them all well" comprises four and a half lines of text, explaining the portion where this stage, cultivating and accumulating the path and the aids to the path as above, attains ten kinds of beneficial minds. Second, from "This bodhisattva" down to "attains the intention of the expounder of the Dharma" comprises about two lines of text, the portion where they further attain ten kinds of minds and obtain the intention of the expounder of the Dharma. "Practices free from the thicket" means being unobstructed by the covering and shading of confusion and stagnation. Third, from "This bodhisattva" down to "vigor regarding the path and non-path" comprises five and a half lines of text, explaining the portion where the bodhisattva of this stage attains ten kinds of vigor. These ten kinds of vigor are meant to stabilize this ground firmly and also bring about alignment with the subsequent ground. Fourth, from "The mental sphere of this bodhisattva is pure" down to "all are fully accomplished" comprises three lines of text, explaining the portion where this bodhisattva's mental sphere is purified and receives the protective mindfulness of the Buddhas. The above explains that having already practiced the contemplation of the four applications of mindfulness, their understanding regarding dharmas is profound, subtle, clear, and sharp, fully endowed with luminous severance.

25.21

The sixth [section], from "Disciples of the Buddha" onward, comprises thirty lines of text. Within this section, the meaning is divided into eight parts. First, from "Disciples of the Buddha, when a bodhisattva abides in this ground of Radiant Wisdom" down to "all assemblies of the Saṅgha" comprises four and a half lines of text, explaining the portion where, through the power of vows, they behold many Buddhas and make offerings to them. Second, from "Through these roots of goodness" down to "becomes ever more brilliantly pure" comprises four lines of text, explaining the portion where, beholding the Buddhas and serving them through many kalpas, their profound faith and resolution become ever more luminous. Third, from "Disciples of the Buddha, just as a goldsmith" down to "none can ruin it" comprises six lines of text, explaining the simile of a goldsmith refining pure gold into adornments that become ever more brilliantly pure. Fourth, from "This bodhisattva" down to "the fourth ground, Radiant Wisdom" comprises two and a half lines of text, explaining the portion regarding the practices carried out on this stage. Fifth, from "When a bodhisattva abides in this ground" down to "fully equipped with the knowledge of all aspects and the omniscient wisdom" comprises about four lines of text, explaining the portion where the bodhisattva of this stage receives the investiture of office. "Knowledge of all aspects" means that applied preparation becomes the seed. "Omniscient wisdom" indicates entering both fundamental wisdom and discriminating wisdom, both of which can be sought. Sixth, from "They further consider this" down to "the refuge of all wisdom" comprises about two lines of text, explaining the portion where one becomes worthy to be a leader and teacher of all sentient beings. Seventh, from "This bodhisattva" down to "taken as their retinue" comprises three lines of text, which is the portion where, in accordance with their own karmic retribution, they enter samādhi, behold the Buddhas, and display varying extents of awe-inspiring power. Eighth, from "If through the power of vows" onward comprises two lines of text, explaining the portion where, through the power of vows, they behold an innumerably vast number of Buddhas.

25.22

The seventh [section], within fifty-three lines of verse, is divided into two parts. First, the two lines of verse starting with "All" praise the bodhisattvas for having already purified the dharmas of the third ground before being able to advance into the fourth ground. Second, from "First ascending the Radiant Ground, increasing their power" down to "exceeding this number, none can know" comprises thirty lines of verse, reiterating the preceding dharmas. As for "personality view being the foremost [of views]": regarding the sixty-two views, when there is personality view, the sixty-two views arise together with it. For this reason, by sequentially contemplating the body, feelings, mind, and dharmas in order to counter it, one attains the state of having no body, feelings, mind, or dharmas. Then all views are completely eliminated, and there is only what wisdom beholds; this is termed realizing the Buddha's vision and knowledge, entering the Buddha's vision and knowledge, and being born into the Buddha's family. As for the sixty-two views: regarding each of the five aggregates across the three periods of time, four propositions are falsely conceived across the three times: first, that it goes as such; second, that it does not go as such; third, that it both goes as such and does not go as such; fourth, that it neither goes as such nor does not go as such. Regarding future five aggregates, four propositions are each conceived: first, finite; second, infinite; third, both finite and infinite; fourth, neither finite nor infinite. Regarding present five aggregates, four propositions are each conceived: first, permanent; second, impermanent; third, both permanent and impermanent; fourth, neither permanent nor impermanent. Across the five aggregates there are three times, and across the three times there are four views each: in one time there are twenty, and across the three times there are twenty each, amounting to sixty in all. With the two views of annihilationism and eternalism as the root, together they make sixty-two views. Furthermore, taking form, feeling, perception, formations, and consciousness as having four views each, in one time there are twenty, and across the three times there are sixty; with annihilationism and eternalism as two views, together they make sixty-two. If one relies on the contemplation gate of the four applications of mindfulness, all views altogether become the work of the Buddha, because when personality view is absent, everything is simply the Buddha's vision and knowledge.

25.23

Fifth: The Ground Difficult to Conquer.

25.24

To explain this ground, there are five gates as before.

25.25

First, explaining the name of the ground: Why is this ground called the Ground Difficult to Conquer? Because through the dhyāna pāramitā it arouses the roots of goodness—loving-kindness, compassion, sympathetic joy, and equanimity—and penetrates worldly dharmas in a way that lower grounds cannot equal; hence it is called the Ground Difficult to Conquer.

25.26

Second, clarifying what practice gate is cultivated on this ground: This ground takes the dhyāna pāramitā as its essence, with the other nine as its companions.

25.27

Third, clarifying Sudhana's representation of the Dharma: It states that not far from this place there was a night deity named Ocean of Serene Sound, seated upon a lotus throne adorned with jewel banners. Sudhana attained the bodhisattva liberation gate of the vast, joyful adornment arising in thought-moment after thought-moment. "Not far" means that without departing from the essence of bodhi, there is the practice of the dhyāna pāramitā. Being called Ocean of Serene Sound illustrates that dhyāna is serene; "ocean of sound" represents meditative concentration's capacity to bring forth the functioning of wisdom. Being seated upon a lotus throne adorned with jewel banners: the jewel represents the "defilement-free jewel," illustrating that dhyāna concentration is free of defilement. The banner illustrates that the concentration essence of the Dharma nature does not move in accordance with sensory objects, showing that sensory objects and the mind are inherently settled in their very substance because they lack intrinsic nature. "Adorned" means adorning the myriad practices with the dhyāna functioning of non-action nature. "Lotus" represents practices being unstained, showing that the nature of practices is not different from non-action dhyāna, both being devoid of intrinsic nature. Attaining the bodhisattva liberation gate of the vast, joyful adornment arising in thought-moment after thought-moment: "vast" represents the non-action nature dhyāna essence being identical to the dharmadhātu. Constantly abiding in birth and death and constantly practicing the myriad practices, the joy of dhyāna is free from sorrow, which is called "joy." Adorning wisdom with concentration is called "adornment." Not being confused by stillness or turmoil is called "liberation." This is called the Ground Difficult to Conquer because, through the essence of concentration, one expertly knows that worldly dharmas lack an inherent nature of stillness or turmoil, thereby surpassing stillness and turmoil; hence it is called the Ground Difficult to Conquer. Because it transcends the delusions of the three realms and yet does not realize nirvāṇa, neither the three realms nor nirvāṇa can undermine its non-abiding wisdom; hence it is called the Ground Difficult to Conquer. The night deity represents wisdom within non-abiding, which resides in the long night of birth and death to shatter the delusions of all sentient beings. The general meaning of what this night deity's name and seated throne represent is to clarify that, without destroying the essence of dhyāna that is without reliance, non-action, and without intrinsic nature, its functioning displays the myriad practices, bringing forth functioning from serenity. Sudhana asked: "What activity does this liberation gate perform? What sphere does it practice? What expedients does it arouse? What contemplation does it undertake?" The night deity replied: "I arouse a pure and equal aspiration of yearning; I arouse a pure, firm, adorned, and indestructible aspiration of yearning that is free from all worldly dust and defilement; I arouse an eternally non-retrogressing mind that reaches toward the non-retrogressing stage." Thus an immeasurable arousal of minds follows, as fully related in the sūtra. The intent is to show that for those whose minds dwell excessively in the desire realm, it causes them to cultivate serene concentration. For those with excessive dhyāna of the form and formless realms, it causes them to enter the dhyāna of the Dharma nature to arouse outreach toward the wisdom and expedients of the subsequent higher stages, broadly delivering sentient beings with an infinite, great functioning as vast as space, so that they are not allowed to cling to purity and abide in the joy of dhyāna. This presiding night deity Ocean of Serene Sound sat upon a lotus throne adorned with jewel banners, surrounded front and back by a million asaṃkhyeyas of presiding night deities, representing that the non-action essence of the Dharma nature is completely pervasive and inexhaustible, and the essence of practice is likewise completely pervasive. "A million" is the chief among great numbers; "asaṃkhyeya" means uncountable. This clarifies the perfection of serenity and functioning. By considering the name, the throne, the accompanying retinue, the proximity of the dwelling place, and the name of the Dharma gate, the meaning of this ground can be understood.

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新華嚴經論 — Classical Chinese