新華嚴經論 26

English (machine translation) 26

Language: English

First, there are those who, having long suffered the pains of birth and death, develop revulsion toward suffering and generate the mind [aspiring to awakening], thereby attaining the fruition of the Three Vehicles or the One Vehicle, which is called the holy wisdom of self-realization, and is also called Buddha-wisdom, spontaneous wisdom, and teacherless wisdom. Second, there are those who rely on the exhortation of prior awakened ones that causes them to know the root of suffering, and only then are able to generate the mind. In generating the mind, there are these two kinds. If one claims that generating the mind must depend upon prior Buddhas, then there is the fault of eternalism, which is identical to the eternalist views of non-Buddhists: whom did that first awakened one take as a teacher? Successive transmission from one to another does not escape eternalism. If there were an ancient, eternal Buddha who served as the teacher in succession, then since the ancient Buddha's own essence would be inherently true and would not follow delusion, one could not tread in his ancient footsteps; for the true is inherently and eternally true, and the true cannot follow birth and death. Thus birth and death would be an eternal birth and death, and the Buddha would inherently be an eternal Buddha. If sentient beings definitely possessed birth and death, birth and death would inherently and eternally be birth and death, and could never become the true. This is the annihilationist view. Both of these are incorrect, neither escaping annihilationism or eternalism. For the birth and death of all sentient beings is without self-nature; originally there is no birth and death. It is by false discrimination that birth and death are assumed; originally they are not birth and death. Because all Buddhas originally lack self-nature, in reality there is neither bodhi nor nirvāṇa, yet sentient beings falsely claim that Buddhas have bodhi and nirvāṇa. If there are sentient beings who can know in this way, they are called 'generating the mind,' called 'all Buddhas,' and called 'seeing the path,' and are able to bring awakening to all sentient beings; they are called 'those who have penetrated fundamental ignorance.' Fundamental ignorance originally does not exist, and Buddhas also do not exist; [this] is called 'the awakened one.' Merely by means of non-abiding, essenceless, and natureless wondrous wisdom, they can manifest physical bodies in response [to beings] like an echo answering a sound, and are able to teach and transform sentient beings through this principle; this is called great compassion. Therefore, in generating the bodhicitta, there can be no realization, no longing or revulsion, no grasping or abandonment, no ancient or present, and no true or false. Because generating the bodhicitta in this way is not covered by the long night of fundamental ignorance. As for what the sūtra calls 'moistened by the water of craving,' it is because of craving that there is birth. 'Irrigated by self-conceit': there are eight kinds of conceit: (1) conceit, (2) great conceit, (3) conceit of conceit, (4) self-conceit, (5) superior conceit, (6) conceit of inferiority, (7) wrong conceit, and (8) arrogant conceit. 'The net of views increases': this refers to the five views, the sixty-two views, and so on. 'Sprouting the shoot of name-and-form': because one gives rise to greed due to views, [greed] arises together with name-and-form. 'Name-and-form increases and generates the five sense organs': due to name-and-form, contact arises with eye, ear, nose, tongue, and body in relation to name-and-form, and contact gives rise to sensation. The essence of bodily contact has twelve kinds: rough, smooth, light, heavy, cold, hot, hungry, thirsty, hard, wet, warm, and moving. Visual color-contact has twenty-five [kinds]: blue, yellow, red, white, long, short, square, round, high, low, straight, uneven, light, shadow, bright, dark, smoke, cloud, dust, fog, coarse, fine, distant, manifest, and the color of empty space. The ear hearing sound has eleven kinds of contact: agreeable, disagreeable, both, contrary, caused by assimilated primary elements, caused by unassimilated primary elements, caused by both [kinds of] primary elements, conventional sound, imagined sound, sound included in holy speech, and sound not included in holy speech. The nose has six kinds of olfactory contact: good, bad, neutral, blended, innate, and altered. Taste has twelve kinds of contact: bitter, sour, sweet, pungent, salty, bland, agreeable, disagreeable, both, contrary, blended-innate, and altered. What is obtained at the five sense organs above is conceptually measured according to thought, and these are termed sixty-six mental phenomena. When the mind gives rise to thought, the mental consciousness following what appears in the five sense organs is called contact; the mental organ grasping in accordance [with it] is called sensation; holding fast to sensation without letting go is called craving; craving increases grasping; grasping increases becoming. Once becoming is born, the objects cognized by the mental consciousness regarding the sixty-six kinds upon the preceding six sense organs form a body of the five aggregates within the various destinies; this is birth. Once born, deterioration and change are called aging, and final demise is death; at the time of death, various fevers and distresses arise, up to anxiety, sorrow, grief, and lamentation—all these sufferings gather together. The one and a half lines of the sūtra from 'accumulate due to these causes and conditions' onward explain that what is produced through conditions lacks essence, and is falsely called birth and death. In accordance with the essence of conditions, one should contemplate in this way. It explains that the essence of the twelve conditions exists in the deluded feelings of sentient beings, but in actual principle it does not exist; if one properly penetrates the nature of conditions as non-existent in principle, then birth and death are immediately non-birth and non-death. This preceding section explains that because of attachment to self, the twelve limbs of existence occur; if one cultivates the contemplation of selflessness, one can abandon what belongs to self, and the various false conditions immediately become the great wisdom of the dharmadhātu, which is conditionally produced from the uncreated self-nature.

26.3

In the second section there are ten and a half lines of the sūtra, which explain the portion where the bodhisattva is mindful of all sentient beings. Delusion regarding the ultimate truth is called fundamental ignorance. The results of actions performed are karmic formations; karmic formations are what it relies upon. 'The initial mind is consciousness' means that because one explains delusion regarding the ultimate truth, it is called fundamental ignorance. From the true becoming false, all have circumstantial fruitions; because there are circumstantial fruitions, there is name-and-form. Because of delusion regarding the true nature, the emotional consciousness grasps sense-objects, and together with sensation, perception, formations, and consciousness as well as the six sense organs, grasps simultaneously; these are termed the aggregates. Because the aggregates do not perish, they are called karma. With the conscious mind as the master, the six sense organs and sense-objects—these three factors harmoniously combine to become the cognitive objects, together generating the four graspings: deluded sentiment forms name-and-form as the sense-object, the emotional consciousness serves as that which cognizes, and sensation follows upon it; this is called karmic formations. Investigation and vexation, which delude one's pure wisdom, are called the aggregates. The harmonious combination of the three factors—the six sense organs, sense-objects, and consciousness—is called contact. Therefore, the five aggregates correspond to the six sense organs, and upon emotional consciousness the twelve limbs exist simultaneously. The twelve limbs of existence below are fully detailed as stated in the sūtra text. As explained above, this section explains that from delusion regarding the ultimate truth the five aggregates arise, and upon the five aggregates the twelve limbs of existence arise together.

26.4

In the third section there are seven and a half lines of the sūtra, which explain that all things in the triple realm are mind-only. It explains that the twelve limbs of existence arise from the one mind: because of craving in accordance with things, which deludes the true mind, the false mind arises as perception; when the perceiving mind departs from wisdom, it falsely discriminates as consciousness; that which the false mind discriminates is consciousness; and cognizing sense-objects is karmic formations. 'Being deluded regarding karmic formations' refers to the cognized sense-objects: claiming that they truly exist is called fundamental ignorance. Because the mind has fundamental ignorance, it generates name-and-form. From the harmonious combination of the three factors—name-and-form, the six sense organs, and the false mind—contact arises; when contact is directly accompanied by discrimination and grasping, it is sensation; the remainder is fully detailed in the sūtra itself. From this onward, mind and objects, the six sense organs, contact, sensation, craving, grasping, becoming, and birth, aging, and death are of one simultaneous moment; they have no essence of prior and posterior, yet one falsely constructs prior and posterior. Deluded regarding the Tathāgata's principle and wisdom, which are originally uncreated, beings proliferate various sufferings, and the waves of the stream of suffering flow without ceasing.

26.5

In the fourth section there are fifteen and a half lines of the sūtra, which explain that fundamental ignorance and the twelve limbs of existence each have two kinds of actions. First, due to fundamental ignorance, it causes all sentient beings to be deluded regarding the uncreated wisdom of the self-nature dharmadhātu; second, conditional arising due to fundamental ignorance immediately serves as the condition for the mental formations of thinking, which is why [the sūtra] says it serves as the originating cause for karmic formations. Karmic formations also have two kinds of actions: first, due to delusion regarding the dharmadhātu wisdom, clinging forms the retribution of future lives; second, due to the false formations of mental thinking, seeds of consciousness are generated, which is why the sūtra says they 'serve as the originating cause for consciousness.' Consciousness also has two kinds of actions: first, due to delusion regarding the seed of fundamental wisdom, it falsely generates the seeds of consciousness, causing the existence of various karmas to continue without interruption; second, due to delusion regarding the name-and-form of the subtle merits without name or mark possessed by the fundamental universal light wisdom, it generates the coarse name-and-form of the karmic retributions of birth and death formed by the seeds of consciousness. Name-and-form also has two kinds of actions: first, consciousness forms name-and-form, and name-and-form forms consciousness, which is why [the sūtra] says they mutually assist and accomplish each other; second, due to name-and-form, marks appear to the six sense organs, enabling the emotional consciousness within the six sense organs to grasp them. The six sense organs also have two kinds of actions: first, due to delusion regarding the principle and wisdom of the markless essence and single characteristic, they separately grasp different external realms of form, sound, and so forth in accordance with specific objects; second, because the six sense organs manifest sense-objects, and the conscious mind confronts them so that false sentiment immediately arises, [the sūtra] says they serve as the originating cause for contact. Contact also has two kinds of actions: first, because contact can delude [one regarding] the cognized objects, it can experience present defilements to form various joys and angers; second, because of experiencing present defilements, it forms the painful fruits of future existence. Sensation also has two kinds of actions: first, due to delusion regarding the emptiness of all dharmas, it can receive matters such as love and hate; second, it serves as the originating cause for craving. The remainder below is fully detailed in the text itself. This conditional arising in its entirety takes the delusion regarding principle and wisdom through fundamental ignorance as its head.

26.6

The fifth section has four and a half lines of the sūtra, divided into two parts. First, from 'Sons of the Buddha, herein, fundamental ignorance conditions karmic formations' down to 'due to mutual assistance,' there are two lines of the sūtra, which explain that the eleven limbs of existence, such as fundamental ignorance, all generally stem from delusion regarding fundamental wisdom, where the false mind forms consciousness and they mutually assist one another. Within each single condition there are twelve, and because their reciprocal essences mutually assist each other, there are one hundred forty-four. In each of the three times there are one hundred forty-four, making four hundred thirty-two in all. All of them generally stem from delusion regarding the fundamental true wisdom, which is called fundamental ignorance. Within fundamental ignorance, due to the three factors of sense-objects, six sense organs, and consciousness, the five aggregates are generated. With the five aggregates confronting the six sense organs, all contacts conditionally arise, taking mental consciousness as their primary master throughout. Following sense organs, sense-objects, and consciousness, they can produce various karmic conditions of birth and death, up to the eighty-four thousand defilements, all arising from this. The names and numbers of the eighty-four thousand afflictions are explained in full in the 'Chapter on the Merits of the Minor Marks and Radiance.' One need only understand for oneself that the three factors of consciousness, mind, and sense organs/objects are of one single nature; 'one single nature' refers to naturelessness. Penetrating the principle of naturelessness, one universally seals all sense-objects with universal light wisdom, so that wondrous function is ever tranquil and fundamental ignorance becomes wisdom; all of this is called the ocean of all-knowledge. Second, the two and a half lines of the sūtra from 'the cessation of fundamental ignorance' onward explain that penetrating fundamental ignorance becomes the condition for liberation, as is fully detailed in the text itself.

26.7

In the sixth section there are three and a half lines of the sūtra, which explain that the uninterrupted nature of the three matters—fundamental ignorance, craving, and grasping—is the path of affliction. The uninterrupted nature of the two matters of karmic formations and becoming is the path of karma. The remaining portions—namely name-and-form, contact, sensation, birth, and aging-and-death, sorrow, and grief—are the path of suffering. Across the three periods of the prior limit, the posterior limit, and the present, if the afflictions of the preceding three sections are severed, then the three times and the three sections of afflictions are non-existent, leaving behind self and what belongs to self, leaving only arising and ceasing. 'Like a bundle of reeds' explains that although there is discriminating, apparent arising and ceasing, one understands that they are hollow within. Just like a bundle of reeds whose forms exist, yet each one is hollow inside: this explains that although the six sense organs and sense-objects exist, the Dharma eye is always empty; this explains contemplative penetration.

26.8

The seventh section has two and a half lines of the sūtra. It says: 'Furthermore, fundamental ignorance conditions karmic formations.' There is the fundamental ignorance of the three times: fundamental ignorance conditioning karmic formations occurs in the present thought, and the past is the cognized prior sense-object, which is why the sūtra says: 'This contemplates the past consciousness.' From [consciousness] up to sensation is the contemplation of the present, for consciousness and sensation are present in the immediate thought, explaining that consciousness and sensation discriminate and receive present affairs. From craving up to becoming is the contemplation of the future, because the two matters of craving and becoming are future in the immediate thought; because following the consciousness and sensation in the immediate thought, one later calculates real existence, producing craving and defilement. 'Continuing in succession thereafter' means that by these—fundamental ignorance conditioning karmic formations, consciousness, sensation, craving, and becoming—the karmic suffering fruits of the three times are formed, continuing without interruption. But once fundamental ignorance ceases, karmic formations cease, and consciousness, sensation, craving, becoming, and all twelve limbs of existence completely cease. 'Severed through relative contemplation' explains that the twelve conditions are severed only by waiting upon contemplation; this is comprehensively encompassed by the meaning of the six characteristics.

26.9

The eighth section, consisting of two and a half lines of the sūtra text, generally explains that the twelve links of existence together constitute the three kinds of suffering. First, ignorance, volitional formations, and the six sense faculties are the suffering of conditioned existence (saṃskāra-duḥkhatā); this is because they unceasingly pursue objects in confusion, hence they are the suffering of conditioned existence. Second, contact and feeling are the suffering of suffering (duḥkha-duḥkhatā); this explains that when experiencing various contacts, attachment and aversion arise to produce suffering. Because there is already suffering when contact is experienced, and then greed, longing, and resentment are further added, suffering is aggravated by further suffering. As for the rest being the suffering of change (vipariṇāma-duḥkhatā), among the twelve links of existence, seven—namely name-and-form, consciousness, grasping, craving, becoming, birth, and aging-and-death—are the suffering of change. Just by contemplating that with the cessation of ignorance, volitional formations cease, the three kinds of suffering cease, and the twelve links of existence cease.

26.10

The ninth section, consisting of five lines of the sūtra text, explains that there are three stages in bringing about the cessation of the conditions that produce the twelve links of existence. First, it explains that ignorance conditioning volitional formations is the meaning of origination: when there is no ignorance, volitional formations also do not exist, and the rest are likewise. Second, ignorance conditioning volitional formations is the meaning of bondage; when ignorance ceases and volitional formations cease, bondage ceases, which is the meaning of severing defilements and is liberation, because it is resonant with great wisdom. Third, ignorance conditioning volitional formations is the contemplation that conforms to non-existence; this is the power of meditative practice that gives rise to contemplation, because it contemplates in accord with conditions that the twelve links intrinsically have no existence of their own. Ignorance ceasing and volitional formations ceasing means that through contemplation, the twelve links of existence are seen to have no substance. The rest are likewise. Pervading all twelve conditions, simply when ignorance is absent, the twelve conditions are absent.

26.11

The tenth section, consisting of four and a half lines of the sūtra text, explains that the twelve links of dependent origination in their continuous sequence, contemplated in ten forward and reverse ways, are all subsumed under the one mind; it is merely on account of the differences in suffering and pleasure from one's own karma that distinctions arise, yet they are not apart from the twelve links of existence. It is just that if the three paths as described before are unsevered—namely mind, objects, and ignorance—when these three are absent, all the rest naturally cease to exist. If they are not severed, the three kinds of suffering congregate, which is the gathering of the suffering of conditioned existence, the suffering of suffering, and the suffering of change. As for their severance, it is because ignorance itself turns into the non-suffering wondrous function of principle and wisdom. The above concludes the division on contemplating the twelve links of existence in ten forward and reverse ways, within the third section of the main outline.

26.12

The fourth section of the main outline, consisting of seven and a half lines of the sūtra text, explains that having practiced the previous ten kinds of forward and reverse contemplation of the twelve links of existence, and having thoroughly realized that all dependent originations are by nature inherently unproduced, the three gates of liberation then manifest before [the bodhisattva]. As for the three gates of liberation: first, contemplating that the intrinsic nature of the twelve conditions is empty and uncreated, that all cease by their intrinsic nature, and that there is ultimate liberation, one attains the gate of liberation of emptiness. Second, as not the slightest phenomenon is to be attained, one then attains the gate of liberation of signlessness. Third, having attained the previous two gates of emptiness and signlessness, one has no further wishes or aspirations, but only possesses great compassion to teach and transform all sentient beings so that all achieve ultimate liberation; thus one attains the gate of liberation of wishlessness. The rest is fully detailed in the text itself.

26.13

The fifth section, consisting of ten and a half lines of the sūtra text, explains the section on the bodhisattva at this stage attaining the three liberations of emptiness and greatly increasing great compassion. This section is further divided into two. First, from "Son of the Buddha, this bodhisattva..." down to "...nor does he ultimately extinguish conditioned phenomena," consisting of five and a half lines of the sūtra text, explains the contemplation that all conditioned phenomena are impermanent and utterly to be reviled, yet for the sake of maturing sentient beings, one does not forever extinguish conditioned phenomena. Second, from "Son of the Buddha, when the bodhisattva thus..." down to "...because they are not yet fulfilled," consisting of six and a half lines of the sūtra text, explains that the bodhisattva contemplates conditioned phenomena as having many faults and evils and being without intrinsic nature, yet constantly gives rise to great compassion and attains the perfection of wisdom (prajñāpāramitā). Where the sūtra says, "because the factors of enlightenment are not yet fulfilled," it explains that on this Sixth Ground, the supramundane awakening of emptiness, signlessness, and uncreatedness has been attained, but the unhindered awakening of entering the mundane with perfected great compassion in accord with the ocean of Samantabhadra's practices has not yet been attained. Where it says, "He again reflects: 'All conditioned phenomena, when there is assembly, then revolve,'" it explains that when conditioned by deluded feelings, all phenomena are impermanent; when revolving feelings accord with principle, the nature of all phenomena is intrinsically unproduced: this is "when the mind arises, phenomena arise." The rest should be understood accordingly. Where it says, "When conditions gather, they revolve; when they do not gather, they do not revolve," if ignorance conditions volitional formations, they revolve; if ignorance ceases, volitional formations arise in accord with wisdom, and then what arises is merely the arising of phenomena, not impermanent flux. The rest should be understood accordingly. As for "conditioned phenomena have many faults and afflictions," whatever is produced by sentient consciousness is all the pain and affliction of birth, aging, sickness, and death. If practiced with wisdom and compassion, all are the practices of Samantabhadra. The rest should be understood accordingly. As for "he then attains the perfection of wisdom manifesting before him," he has already transcended the wisdom of hearing, contemplation, and cultivation; this wisdom of the One Vehicle is the wisdom of the Buddhas, which is the ultimate uncreated wisdom of universal illumination. This wisdom, according with what is proper, everywhere responds to capacities to benefit beings, acting without doing and responding without thinking. The remainder is fully presented in the sūtra. As for "because the factors of enlightenment are not yet fulfilled," it means that the initial mind of the bodhi of true awakening has been accomplished, but the bodhi of conforming practice is only perfected on the Eleventh Ground.

26.14

The sixth section, consisting of six and a half lines of the sūtra text, explains the section on attaining the manifestation of the ten samādhis of emptiness. The samādhi of intrinsic emptiness does not depend on cultivation or action, but spontaneously manifests effortlessly in accord with principle. Here it is called "correct concentration" (zhèngdìng): "three" (sān) means correct (zhèng), and "mèi" means concentration (dìng). Why is "three" taken as correct? Whenever an action or ritual is performed, taking three measurements is regarded as correct. As for mèi, when emotional consciousness does not manifest, it is termed mèi. When correct wisdom manifests before one, it is called sān. Furthermore, "three" means correct. Why? Because three is yang, hence it is correct. For example, in the eleventh month one yang arises; in the twelfth month two yang arise; in the first month three yang arise to become the first month, taking the tiger (yín) as wood, as the sun, and as fire. Because fire is born in yín, and the sun is also taken as wisdom. Taking the twelfth month and first month as gèn, as mountain, as stopping, as the gateway, as the youngest son, and as the uncultivated youth—therefore the sage takes them as emblems of the Dharma. In the first month the three yang have already arisen, because from gèn stopping fire is born; this explains that from concentration as stopping, uncreated correct wisdom is generated, showing that this is the gateway for entering the path and enlightening the uncultivated. Gèn is the uncultivated youth, showing that when the mind of the uncultivated youth stops, it can open up the great sunlight of wisdom. Thus it is said that sān is correct and mèi is concentration. When the five aggregates are obscured and darkened, correct wisdom then manifests; moreover, one "stop" (zhǐ) forms the character for "correct" (zhèng), for when the one mind stops, its path is correct; hence "when stopped in one place, there is no matter that cannot be accomplished." The samādhi of supreme emptiness transcends all conditioned and impermanent phenomena. The samādhi of foremost emptiness explains that it newly transcends the concentration of resting thoughts in the two higher realms, and also transcends the concentrations of purity and defilement belonging to the three vehicles of the śrāvakas, pratyekabuddhas, and pure lands. Furthermore, the single nature of the myriad phenomena throughout the ten directions is called the samādhi of foremost emptiness. The samādhi of great emptiness transcends the emptiness cognized by worldly sentiment and transcends the three vehicles' dwelling in uncreated emptiness, because one attains the mind-made body. The samādhi of unified emptiness explains that it unifies with the sentient and insentient, ordinary beings and sages of the ten directions. The samādhi of arising emptiness explains that quiescence and function are completely unhindered. The samādhi of emptiness of true non-discrimination explains that because there is no emotional consciousness, it manifests what the faculties perceive. The samādhi of emptiness of non-abandonment manifests the transcendence of faults and evils. The samādhi of emptiness of neither separation nor non-separation means abiding in the world like a lotus flower dwelling in water. With these ten samādhis as foremost, they all take non-separation from the three samādhi gates of emptiness, signlessness, and wishlessness as their essence; the hundreds of thousands of samādhis all arise from these.

26.15

The seventh section, consisting of nine and a half lines of the sūtra text, is divided into three sections. First, from "Son of the Buddha..." down to "...are all fulfilled," consisting of three and a half lines of the sūtra text, explains the section on cultivating the ten kinds of boundless minds. Second, from "Son of the Buddha..." down to "...always practices without abandoning," consisting of four lines of the sūtra text, explains the section on conforming to the awakening of the Buddhas, not fearing divergent theories, and entering the ground of Buddha-wisdom. Third, from "Son of the Buddha..." down to "...because of conforming without opposition," consisting of two and a half lines of the sūtra text, explains the section where the bodhisattva abiding in this stage practices the perfection of wisdom and attains conforming forbearance. Where the sūtra says "does not fear divergent theories," this refers to the divergent theories of humans, devas, non-Buddhists, and the three vehicles. As for "entering the ground of Buddha-wisdom," it explains that one enters the ground of discriminating wisdom from fundamental wisdom. As for "leaving the path of the two vehicles," the two vehicles sever defilements to realize emptiness, whereas the bodhisattva penetrates defilements to accomplish the ocean of wisdom. As for saying "tending toward Buddha-wisdom, none of the defilement-māras can ruin or destroy him," this explains that the defilement-māra is the cause of birth-and-death; the aggregate-māra and death-māra are the fruits of birth-and-death; the devaputra-māra is the condition of birth-and-death. As for "abiding in the bodhisattva's wisdom," this is all the discriminating wisdom that accords with the world. Where it says, "Son of the Buddha, when the bodhisattva abides in this Ground of Manifestation, his practice of the perfection of wisdom becomes superior," this explains that the bodhisattva on this ground thoroughly penetrates through forward and reverse contemplation of all conditioned phenomena in the three realms, and attains the perfection of supramundane wisdom within the mundane world; therefore it is called "superior." Third, explaining the keen conforming forbearance: according to the five forbearances, this is the third, conforming forbearance; if according to the ten forbearances, it is the second, conforming forbearance. For instance, the five forbearances in the three vehicles are: first, suppressing forbearance; second, faithful forbearance; third, conforming forbearance; fourth, forbearance of the non-arising of dharmas; fifth, quiescent cessation forbearance. In the three vehicles, the bodhisattvas of the three grades of worthies before the grounds attain suppressing forbearance; on the Fifth Ground one attains faithful forbearance; on the Sixth Ground, conforming forbearance; on the Eighth Ground, forbearance of the non-arising of dharmas; on the Tenth Ground, quiescent cessation forbearance. The ten forbearances are fully detailed in the sūtra text. In this teaching of the One Vehicle, one comprehensively cultivates the ten perfections throughout the five stages of the ten abodes, ten practices, ten dedications of merit, ten grounds, and the eleventh ground; in each and every stage, the ten perfections serve mutually as principal and companion. Above the five stages there are five hundred practice gates, each fraction subtle and profound; speaking in terms of the principle of the six characteristics of general and particular, hours, days, months, and years are all like this, just like Indra's net layer upon layer interreflecting, where the one and the many, identical and distinct, never shift or change.

26.16

The eighth section, consisting of twenty-seven and a half lines of the sūtra text, is roughly divided into six sections.

26.17

First, from the initial "Son of the Buddha..." down to "...becomes ever more clear and pure," consisting of nine lines of the sūtra text, explains the section on seeing many Buddhas through the power of vows and making offerings to the Buddha, Dharma, and Saṅgha.

26.18

Second, from "Just as genuine gold..." down to "...cannot be destroyed by the paths of the four māras," consisting of six lines of the sūtra text, explains the section on presenting metaphors to reveal the Dharma.

26.19

Third, from "This bodhisattva's ten perfections..." down to "...the Sixth Ground of Manifestation," consisting of two and a half lines of the sūtra text, explains the section on the Dharma-gates cultivated by the bodhisattva of this ground.

26.20

Fourth, from "When the bodhisattva abides in this ground..." down to "...serves as the support for all-knowledge," consisting of about six lines of the sūtra text, explains the section on the bodhisattva at this stage receiving an office and being capable of teaching and transforming all sentient beings.

26.21

Fifth, from "This bodhisattva..." down to the speaking of the verses, consisting of four lines of the sūtra text, explains the section on the bodhisattva at this stage seeing many Buddhas through samādhi.

26.22

Sixth, from the first line of the verses to "I have already expounded for the sons of the Buddha," consisting of forty-four lines of verse, restates in verse the preceding Dharma, as is evident from the text itself.

26.23

The above eight sections have explained the Sixth Ground, the Ground of Manifestation. This ground is the thorough comprehension of dependent origination to accomplish mundane and supramundane wisdom. The Seventh Ground, the Far-Reaching Ground, uses the perfection of expedient means to accomplish the wisdom and compassion of supramundane wisdom entering into the mundane world.

26.24

The Seventh Ground: The Far-Reaching Ground

26.25

In preparing to explain this ground, the five approaches are as before.

26.26

First, in explaining the name and designation of the ground: why is it named the Far-Reaching Ground? Because on this ground one practices the perfection of expedient means, and through the three samādhis of emptiness within the Sixth Ground, manifests immeasurable gates of uncreated wisdom, being able to enter immeasurable realms of sentient beings, enter immeasurable activities of teaching and transforming sentient beings, and enter immeasurable world nets. Using uncreated wisdom to enter all worldly realms, it completely and universally pervades in equality with sentient beings' conduct; therefore it is named the Far-Reaching Ground. Because its practices entering the worldly realm are all-pervading and vast, it is named the Far-Reaching Ground.

26.27

Second, explaining which gate of practice is cultivated on this ground: On this ground, one cultivates the pāramitā of skillful means. Because one transcends birth-and-death through the liberation gates of emptiness, signlessness, and wishlessness, yet is able to enter the world and partake in the myriad practices shared with sentient beings, without departing from the world and without being swayed by birth-and-death, thereby nurturing great kindness and compassion, it is called the pāramitā of skillful means.

26.28

Third, explaining how Sudhana symbolizes the Dharma: The spiritual friend whom Sudhana meets at this stage is present within the Buddha's assembly, which indicates that he performs the myriad practices without departing from the essence of bodhi. He is named Blossoming Tree Flowers to symbolize the blossoming of the flowers of Samantabhadra's practices upon the tree of signless, wondrous wisdom, and also the blossoming of the flowers of the tree of practices born of all sentient beings' ignorance to make them the flowers of Samantabhadra's practices, thereby symbolizing the perfection of worldly practices and the gate of compassion on the seventh ground. His body being within a multistoried pavilion of manifold jewel trees upon a lion throne made of wondrous jewels symbolizes that the manifold jewel trees are the myriad practices, illustrating the circumstantial retribution; the jewel trees forming the shape of a pavilion illustrates the wisdom that accompanies the practices. The lion throne of wondrous jewels symbolizes wondrous functioning and fearless practice. Sudhana's attainment of the bodhisattva liberation of vast joy illustrates that the bodhisattvas of this ground fulfill the practice of great kindness and compassion, are universally able to skillfully instruct and transform sentient beings, and take tireless joy in it. Not dwelling in either defilement or purity, it is therefore called liberation. The seventh ground is the teaching that is bestowed, and this is the practice performed within the seventh ground; therefore, his own dwelling place is used to symbolize it.

26.29

Fourth, explaining the liberation of which realm among the three realms is attained on this ground: This ground clarifies the liberation gate of abiding in all worldly practices through skillful means to benefit sentient beings without being defiled by worldly dharmas. It is also the liberation gate of vast bodhisattva joy attained by Sudhana. As the sūtra states: "On this seventh ground, effortful practice is fulfilled, and one gains entry to the sovereign practice of wisdom." It also states: "On the first ground, because the aspirations seeking all Buddha-dharmas are fulfilled; on the second ground, because mental defilements are left behind; on the third ground, because aspirations further increase and one attains the dharmas of Dharma-illumination; on the fourth ground, because one enters the path; on the fifth ground, because one accords with worldly activities; on the sixth ground, because one enters profound Dharma gates; and on the seventh ground, because one gives rise to all Buddha-dharmas, the factors of bodhi are also completely fulfilled." It also explains that from the first ground up to the seventh ground, one accomplishes the exertion of wisdom, whereas from the eighth ground up to the tenth ground, one accomplishes effortless practice, which clarifies that prior to the seventh ground all involves effort, while from the eighth ground onward one attains the effortless.

26.30

Fifth, explaining the meaning according to the text: There are two aspects, as before. First, the general outline of the sūtra's meaning: Within this seventh ground, the general outline divides it into ten sections. From "At that time, the hearts of the great assembly rejoiced" onward, there are twenty-four lines of verse, divided into two sections. First, from "At that time, the hearts of the great assembly rejoiced" down to "Looking up to the Honored One among men, wishing to hear the Dharma," there are twenty-two lines of verse, illustrating the section where the great assembly hears about the sixth ground, rejoices, and makes offerings. Second, from "Then Vimukticandra" onward, there are two lines of verse, illustrating the section of further requesting the Dharma gate of the subsequent ground; its meaning is as in the text. Third, from "At that time, Vajragarbha Bodhisattva" onward, one section of fifty and a half lines of the sūtra illustrates the cultivation of the direction toward the seventh ground by means of ten dharmas, together with the section on the dharma of initially abiding on the seventh ground. Fourth, from "At that time" onward, one section of forty-four and a half lines of the sūtra illustrates the section on the similarities and differences in advancement among the ten grounds. Fifth, from "Sons of the Buddha" onward, one section of seven and a half lines of the sūtra illustrates the section on the ten samādhis of skillful discernment. Sixth, from "Bodhisattva" onward, one section of twelve and a half lines of the sūtra illustrates the section where, from the first ground onward, the three karmas surpass the two vehicles. The seventh section has nine and a half lines of the sūtra, illustrating the section where this ground leaves behind existence and nonexistence, constantly performs bodily, verbal, and mental karma, and constantly enters the concentration of cessation without realizing it as an actual limit. The eighth section has eleven lines of the sūtra, illustrating the section where, by skillful means, one manifests entry into all paths of birth-and-death while abiding in the Buddha-dharma. The ninth section has twenty-nine and a half lines of the sūtra, illustrating the section where the bodhisattva of this stage, through the power of vows, sees Buddhas in great numbers and receives consecration to office. The tenth section contains forty-two lines of verse, which is the section that reiterates in verse the preceding dharmas.

26.31

Second, explaining the meaning according to the text: In the first prose section of fifty and a half lines of the sūtra, it is divided roughly into three sections. First, from "At that time, Vajragarbha Bodhisattva" down to "abides in the seventh ground, Far-Reaching," there are eighteen lines of the sūtra, illustrating the cultivation of the ten dharmas to enter the direction toward the seventh ground. Second, from "Sons of the Buddha! A bodhisattva-mahāsattva" down to "is accomplished and perfected with an effortless mind," there are fifteen lines of the sūtra, illustrating the section where a bodhisattva abiding on the seventh ground possesses twenty kinds of entries into the realms of sentient beings and all Dharma gates to teach and transform sentient beings. Third, from "Sons of the Buddha! With profound wisdom, a bodhisattva" down to "are all completely fulfilled," there are seventeen and a half lines of the sūtra, illustrating the section where a bodhisattva of this stage practices the ten pāramitās, the four means of embracing, the four immeasurables, and the thirty-seven factors of bodhi—all the bodhi-dharmas. As in the first section, where the sūtra says, "cultivating the samādhi of emptiness, signlessness, and wishlessness, with kindness and compassion he does not abandon any sentient beings," this shows that when practitioners of the two vehicles cultivate emptiness, their own afflictions are eliminated, but they lack compassion to benefit sentient beings. When pure land bodhisattvas cultivate the three emptiness gates, their own afflictions are eliminated, and according to their vows they are born in a pure land; only after hearing the Buddha's teachings and perfecting their own power do they return to the defiled land to skillfully benefit sentient beings. Yet there are the two obstacles of defiled and pure lands, shuttling back and forth between this and that. This is like the bodhisattvas from other directions in the three-vehicle sūtras who come to this Sahā world, hear the Dharma, and then return to their own lands. For a bodhisattva in this One Vehicle teaching, passing from delusion into Dharma is called coming from other Buddha-lands to gather in assembly; upon awakening, they are not spoken of as returning to their original lands, because body and land are not of two natures. The meaning of this section of eighteen lines of the sūtra is that one does not depart from the essence of the three emptinesses to perform the myriad practices. The meaning is that prior to the sixth ground, the three emptinesses are accomplished and world-transcendence is perfected; on the seventh ground, one uses the three emptinesses to accomplish practices and fulfill worldly practices of kindness and compassion. When the sūtra says, "Though practicing the equality of all Buddhas, he delights in constantly making offerings to the Buddhas," this illustrates that through the natureless equality of the dharmakāya, his practices of veneration are universally pervasive and boundless, showing that quiescence and functioning do not obstruct each other. "Though entering the wisdom gate of contemplating emptiness, he diligently amasses merit": this illustrates that through the wisdom of contemplating emptiness, he practices the gates of the ten pāramitās. "Though far removed from the three realms, he adorns the three realms": this illustrates that without karma of the three realms, he constantly gives rise to good practices within the three realms to teach and transform sentient beings. "Though ultimately extinguishing all flames of affliction, he is able to extinguish the flames of affliction of greed, anger, and ignorance for the sake of all sentient beings": this illustrates the ten entangling afflictions (dūta). The ten entanglers are: first, greed; second, anger; third, ignorance; fourth, conceit; fifth, doubt; sixth, view of self; seventh, extreme view; eighth, attachment to views; ninth, attachment to rules and rituals; and tenth, wrong view. The ten entangling afflictions of the three realms, deluded about the four noble truths, together with the afflictions in the cultivation of the path, make one hundred and twenty-eight afflictions. In the desire realm, there are ten afflictions in relation to each of the four truths, making forty in relation to the four truths. Regarding the fundamental afflictions in the cultivation of the path, there are six: first, greed; second, anger; third, ignorance; fourth, conceit; fifth, view of self; and sixth, extreme view, which serve as the fundamental ones. In the desire realm, there are forty-six afflictions; the remaining attachment to views, attachment to rules and rituals, wrong view, and doubt arise from these six and are not fundamental. In the two higher realms, each lacks anger, and the rest are as in the desire realm. From the form realm, there are nine in relation to each of the four truths, making forty-one in all. In the formless realm, there are nine in relation to each of the four truths, making forty-one in all. Together they make one hundred and twenty-eight, up to eighty-four thousand afflictions, as will be explained in the Chapter on the Secondary Characteristics. As for severing afflictions in the three vehicles: taking view of self, extreme view, wrong view, attachment to rules and rituals, and attachment to views, these five views are sharp entanglers; greed, anger, ignorance, conceit, and doubt—these five kinds are dull entanglers. The five sharp entanglers are afflictions [abandoned by] seeing the truths; the five dull entanglers are afflictions [abandoned by] cultivating the path. The five sharp entanglers obstruct the path of seeing, because when various views are not extinguished, principle does not manifest. The five dull entanglers obstruct the practitioner because they arise through repeated habituation in phenomenal activities; although one enters the path of seeing, latent habits of greed, anger, ignorance, and so on still remain, because habitual tendencies are not yet exhausted. A stream-enterer (srotāpanna) has completely severed the afflictions abandoned by seeing the truths; once-returners (sakṛdāgāmin) and non-returners (anāgāmin) have not yet completely severed the afflictions abandoned by cultivating the path; and arhats have completely severed both kinds of afflictions abandoned by seeing the truths and cultivating the path in the three realms, and therefore are not born in the three realms. Bodhisattvas of the three vehicles subdue the ten entanglers and ten fetters of the three realms through the contemplation of emptiness, and are born in a pure land by cultivating the six pāramitās. It is also said that above the form realm there is a heaven, named Maheśvara, where tenth-ground bodhisattvas take retribution birth. It is also said that tenth-ground bodhisattvas have only the ground of ignorance that is not yet completely severed. The ten fetters are: first, shamelessness; second, lack of conscience; third, torpor; fourth, remorse; fifth, stinginess; sixth, jealousy; seventh, envy; eighth, sleepiness; ninth, resentment; and tenth, concealment. These ten fetters arise following the ten entanglers, and also serve as causes for the arising of the ten entanglers. For a bodhisattva of the One Vehicle: from the ten faiths, believing that one's own discriminating mind arises from the Tathāgata's wisdom, at the initial mind of the ten abodes one is already identical to the first ground; reaching the sixth abode, one is identical to the sixth ground, attaining entry into the concentration of cessation, with spiritual powers just like the monk Sāgaradhvaja, the sixth in the ten abodes. In broad terms, the preceding three stages—the ten abodes, ten practices, and ten dedications of merit—are generally the same, taking the sequential advancement through the ten grounds as their substance, and universally taking the unshakeable wisdom of all Tathāgatas as their substance. With all afflictions, through the power of dhyāna-concentration one gives rise to the power of wisdom free of deliberate effort, simultaneously and universally sealing them as identical with the substance of wisdom. Past, present, and future—the three times—are of a single limit, with no characteristics of shortness or length, expansion or contraction. The text below further explains this general meaning. If in a single thought-moment one sees that one's own mind has attained Buddhahood or has not yet attained Buddhahood, creating limits of extended or contracted time periods, one should know that this person has not accomplished right view, because the Tathāgata's wisdom-essence has not manifested. The above completes the explanation of severing afflictions. When the sūtra says, "Though knowing that all dharmas are like illusions and dreams"—which is complete in the text—"yet according to the mind he performs deeds of immeasurable differentiation," this illustrates that through substanceless wisdom he illusorily performs all practices, responding to the immeasurable differentiations of sentient beings' minds. "Though knowing that all lands are like empty space, he is able to adorn Buddha-lands with pure, wondrous practices": this illustrates that karma is empty and objects are quiescent; compassion and wisdom are retribution adornments; compassion and wisdom are without reliance, and retribution marks are like shadows. "Though knowing that the dharmakāya of all Buddhas originally has no body, he adorns his body with marks and signs": this illustrates that the dharmakāya is signless; by purifying delusional karma, delusion vanishes and karma ceases. The wisdom realm, circumstantial and primary fruitions, and marks of merit are like pure light and shadows, not belonging to attachment to existence or nonexistence, like the Lotus Treasury World. "Though following all Buddhas in clearly knowing that the three times are only a single thought-moment, yet in accord with sentient beings' understandings and discriminations, he cultivates all practices through various marks, various times, and various numbers of kalpas": this illustrates that the wisdom-essence of the dharmakāya has no time, no kalpas, and no substance of the three times, but because it accords with the differences in the karma of all sentient beings, there are differentiations of all times and kalpas. In order to distinguish differentiations of times and kalpas for sentient beings, he cultivates all practices; this is just as when speaking of three asaṃkhyeya kalpas, three lifetimes, one lifetime, a single thought-moment, sixty kalpas, and so forth. With such ten kinds of skillful wisdom, the bodhisattva gives rise to superior practices, proceeding from the sixth ground into the seventh ground. This clarifies that the preceding ten dharmas are the direction entering the seventh ground, and what follows is called abiding. There are twenty kinds of Dharma gates entered on the seventh ground, as is complete in the text. From "This bodhisattva has this thought" onward, according to the preceding textual analysis, it is as fully detailed in the sūtra.

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新華嚴經論 — Classical Chinese