新華嚴經論 27

English (machine translation) 27

Language: English

27.3

In explaining this ground, the five gates are as before.

First, explaining the name of the ground: Why is this ground called the "Immovable Ground"? This clarifies that the bodhisattva of this stage, in their wisdom of abiding in the world, does not need effortful application or mental deliberation; without thought and without action, their wisdom accords with the myriad existents, transforming and guiding without boundary. Therefore it is called the "Immovable Ground."

27.5

Second, explaining the gate of practice of this ground: This ground practices the vow pāramitā. Because wisdom increases in this ground, with the essence of wisdom inherently pure, initiating practice through vows becomes even more spontaneous and unhindered. If one does not arouse wisdom through vows, there is the danger of resembling the two vehicles; vows are used to guard against this so that one does not stagnate in purity. Upon reaching this ground, the Dharma dictates that one receives the threefold empowerment and seven exhortations of all buddhas, causing one to be mindful of fundamental vows and generate the functioning of wisdom, spontaneously giving rise to vast compassion and thereby fulfilling the spontaneous, effortless functioning of wisdom and compassion. The preceding seventh ground achieved having practice and having unfolding within entry into the world; this ground achieves non-practice and non-unfolding within having practice and having unfolding, fulfilling great compassion by following the functioning of wisdom. Yet, because they are not yet fully unhindered with respect to the subsequent Good Wisdom Ground, and because spontaneous wisdom increases in brilliance without waiting for conscious effort, [this is established as such].

27.6

Third, explaining how Sudhana symbolizes phenomena: regarding the kalyāṇamitra whom Sudhana sees in this practice being present in this bodhimaṇḍa, this clarifies that on the eighth ground, one accords with principle and enters the real, and wisdom accords with non-action, thereby tallying with the meaning of the Middle. Saying that [the kalyāṇamitra] is present in this bodhimaṇḍa clarifies that wisdom tallies with the Middle Way, which is termed the 'Middle'. Principle lacks other and self, me and person, self and other; this is termed the 'bodhimaṇḍa'. This kalyāṇamitra is named 'Rescuing and Protecting All Sentient Beings through the Power of Great Vows and Vigour', which clarifies that only in this stage can one fulfill one's fundamental vows and rescue sentient beings without limit, symbolizing that on the seventh ground, following compassion to practice wisdom is difficult to achieve. In this stage, following wisdom to practice compassion easily achieves the vast salvation of beings. Because the essence of wisdom is all-pervading, it manifests facing the ten directions, following the vastness or narrowness of sentient beings; it is like an echo responding without intentional mind, yet according with all sounds. This wisdom is free of discursive thought, equal to space and the dharmadhātu, matching the inclinations of all sentient beings to benefit them, without any fixed location and without an agent. Therefore, this night goddess is named 'Rescuing and Protecting All Sentient Beings through the Power of Great Vows and Vigour'. Sitting on the lion throne of the treasury of the mani-jewel king that universally manifests all palaces clarifies that great compassion universally covering all sentient beings is the 'palace', manifesting before them through wisdom to benefit sentient beings is the 'hall', wisdom free from defilement and purity is the 'mani', and dwelling effortlessly within defilement or purity without contrivance while vastly rescuing sentient beings is why it is called 'king'. The mani jewel net universally manifesting the lands of the dharmadhātu that spreads above it symbolizes that the sphere of wisdom universally encompasses them, and setting up teachings according with capacities is termed the 'net'. Because wisdom lacks an inherent essence and can manifest all dharmas without an agent, it is called 'mani'. This clarifies the circumstantial fruition rewarded through using wisdom to benefit sentient beings: by observing the cause one knows the fruit, and by adducing the fruit one encourages the cause. The rest is extensive as explained in the sūtra. This clarifies that the doctrinal gate of this eighth ground is the dharma that is practiced; the night goddess named 'Power of Great Vows and Vigour' is the person who practices it.

27.7

Fourth, explaining from which realm of the three realms this ground attains liberation: it clarifies that one attains the function of wisdom, universally benefiting beings, being constantly liberated without contrivance. It clarifies that from the first ground up to the seventh ground, both the conditioned and the unconditioned are cultivated and studied. On this eighth ground, these two practices come to an end; as in the bodhisattva practice the work of this ground is finished, and the ten powers, eighteen unshared dharmas, and masteries of the Buddhas are finalized on the tenth ground.

27.8

Fifth, explaining the meaning following the text: the two points are as before. First, the overarching outline of the sūtra's meaning: for this eighth ground, it is divided into eleven sections of overarching outline. First, from 'At that time, the heavenly king and the assembly' down to 'single-mindedly gazed up wishing to hear the Dharma', there are twenty-two lines of verse, clarifying the section where the devas hear the Dharma, raise offerings, and praise the Buddha's spiritual virtue. Second, from 'Then Vimukticandra' down through two lines of verse clarifies the section requesting the explanation of the eighth ground. Third, from 'At that time' down through a prose section of ten lines of sūtra clarifies the section on cultivating the eighth ground and heading toward entering the forbearance of the non-arising of dharmas. Fourth, from 'O sons of the Buddha, when a bodhisattva accomplishes this forbearance' down through seventeen lines of sūtra clarifies the section where the bodhisattva of this stage enters the effortless state. Fifth, from 'O sons of the Buddha, the bodhisattva of this ground' down through a section of forty and a half lines of sūtra clarifies the section where, after this stage enters the effortless state, the Buddhas employ seven kinds of encouragement and empowerment. Sixth, from 'O sons of the Buddha' down through a section of fifty-nine lines of sūtra clarifies the section where the bodhisattva of this stage, through their own virtue of wisdom, skillfully knows the differences, formation, and destruction of all dharmas, and gathers sentient beings through shared actions with vast mastery. Seventh, from 'O sons of the Buddha' down through ten lines of sūtra clarifies the section where this bodhisattva is without faults regarding the ten masteries over body, life, and wealth. Eighth, from 'O sons of the Buddha' down through a section of six and a half lines of sūtra clarifies the section where the Unshakable Ground is endowed with ten names in accordance with its virtues and functions. Ninth, from 'O sons of the Buddha, the bodhisattva' down through a section of ten and a half lines of sūtra clarifies the section where the bodhisattva of this stage enters the Buddha realm and receives the Buddha's protective mindfulness, attended by Brahmā, Śakra, the Four Heavenly Kings, and vajra-holding yakṣas, universally subduing the path of māras and abiding on the Unshakable Ground. Tenth, from 'O sons of the Buddha' down through a section of thirty-two and a half lines of sūtra clarifies the section on the vast knowledge and vision of this bodhisattva and their conferral of office. Eleventh, from 'The skillful wisdom cultivated on the seventh ground' down to 'could not be exhausted through kotis of kalpas', there are forty-four lines of verse reiterating the preceding dharmas, as fully presented in the text.

27.9

Second, explaining the meaning following the text: first, as stated in the first prose section of ten lines of sūtra, 'entering the space-like nature of all dharmas is called attaining the forbearance of the non-arising of dharmas', this clarifies that from the first ground up to the seventh ground is conformity to the forbearance of non-arising; only on the eighth ground is it called attaining the forbearance of the non-arising of dharmas. Prior to the eighth ground, both the conditioned and the unconditioned involve cultivation through vitarka and vicāra; upon reaching this eighth ground, these two practices come to an end. The rest of the text and meaning is self-evident from the text.

27.10

The second section of prose has seventeen lines of sūtra and is divided into four sections. First, from 'O sons of the Buddha, when a bodhisattva accomplishes this forbearance' down to 'all cease', there are five and a half lines of sūtra clarifying the section on entering the eighth, the Unshakable Ground, where one is free from all ideation, quiescence appears before one, and the cessation absorption of the two vehicles cannot match it. Second, from 'The bodhisattva-mahāsattva' down to 'the dual practice of characteristics does not appear before them', there are about eight lines of sūtra clarifying the section where, since the first ground, the effort of expedient means has ended, and the dual practices of contrivance do not appear before them. Third, from 'O sons of the Buddha' down to 'all do not appear before them', there are about two lines of sūtra clarifying the section presenting the analogy of being born in the Brahmā world where defilements of the desire realm do not appear. Fourth, from 'This bodhisattva-mahāsattva' down through one and a half lines of sūtra clarifies the section where the bodhisattva mind, the Buddha mind, the bodhi mind, and the nirvāṇa mind do not even appear before them. As for the sūtra saying, 'which all śrāvakas and pratyekabuddhas cannot match', this is because the two vehicles loathe existence and realize non-existence; they are not like the fulfillment of the dual practices of existence and non-existence, which relies on effortless non-action, where one is free from all disputes and quiescence appears before one, because the effort of the dual practices of existence and non-existence has been fulfilled and there is no dispute. On the fifth ground, one pulls oneself out of the world and accomplishes everything; on the sixth ground, the wisdom of the three emptinesses is completed; on the seventh ground, all practices of great compassion are fulfilled; on the eighth ground, because spontaneous and effortless wisdom freely performs the great transformation to benefit sentient beings, there is no agent. As for the sūtra saying, 'Just like a bhikṣu endowed with spiritual penetrations who attains mastery of mind', this uses the lesser to illustrate the greater. Just as a bhikṣu who attains the samādhi that transcends the three realms lacks the mind of the three realms, but merely follows the power of pure samādhi to transcend the three realms and manifest spiritual penetrations through the wondrously pure mind. These spiritual penetrations are six: first, the spiritual penetration of psychic power; second, the spiritual penetration of divine ear; third, the spiritual penetration of divine eye; fourth, the spiritual penetration of past lives; fifth, the spiritual penetration of others' minds; sixth, the spiritual penetration of the exhaustion of taints. These six spiritual penetrations of the two vehicles are similar in name and number to those of pure land bodhisattvas, but their scope of function is different. The spiritual penetrations and transformations of the two vehicles cannot pervade other Buddha lands, whereas the spiritual penetrations of bodhisattvas can reach other pure lands; the spiritual penetrations of bodhisattvas of the One Vehicle enclose the sentient-being lands of the Buddha lands of the ten directions entirely within a single pore. The three vehicles take the spiritual penetration of the exhaustion of taints as realization; the bodhisattva of the One Vehicle is free from all desires and does not take the spiritual penetration of the exhaustion of taints as realization. The six spiritual penetrations of the three vehicles all have limits; the ten spiritual penetrations of the One Vehicle are limitless. This will be self-evident below in the 'Chapter on the Ten Spiritual Penetrations'. As the Vimalakīrti Sūtra says, 'Though exercising the six spiritual penetrations, they do not exhaust taints,' because their mastery of wisdom is not like the lesser fruition. The spiritual penetrations of the three vehicles all involve coming and going, as when the sūtras of the three vehicles say, 'I wish to return to my native land,' and so on. The spiritual penetrations of the bodhisattva of the One Vehicle are naturally all-pervading based on the seal of principle and wisdom, equal to space, giving generously in response to beings, for they have no nature of going, coming, middle, or edge. The reason why the bodhisattva of the One Vehicle does not realize the spiritual penetration of the exhaustion of taints is that, as the realm of clear wisdom, they do not see the nature of taints or untaintedness, grasping or abandoning, because all phenomena are intrinsically the dharmadhātu, because wisdom is master, and because their practice of gathering sentient beings is pervasive. They are unlike the three vehicles with their longing, loathing, grasping, and abandoning; therefore, here the lesser is used to illustrate the greater. As for the analogy of using a dream to illustrate the dharma below, this clarifies that from the first ground to the seventh ground there is learning and cultivation, like performing actions in a dream before waking. The eighth ground is like having already awakened from a dream, so all affairs are entirely non-existent, and functioning effortlessly follows wisdom. Because wisdom has mastery, wisdom is named 'king'. The rest is self-evident from the text.

27.11

Third, the passage of forty and a half lines of the sūtra from "O sons of the Buddha" onward is roughly divided into twelve sections: 1. From "O sons of the Buddha, because of the power of this bodhisattva's original vows" down to "in this gate of patience" is the section where the Buddhas of the ten directions appear to bestow empowerment and exhort [the bodhisattva] to cultivate the eighteen unique qualities of the Tathāgatas. 2. From "Furthermore, good son" down to "You should be compassionate toward such sentient beings" is the section where the Buddhas praise [his] attainment of the patience of non-arising and exhort him to be mindful of liberating sentient beings afflicted by defilements and evil thoughts. 3. From "Furthermore, good son, you should recollect" down to "the gate of wisdom," consisting of two lines of the sūtra, is [the section where] the Buddhas exhort him to recollect his original vows to universally and greatly benefit all sentient beings. 4. From "Furthermore, good son" down to "all [followers of] the two vehicles can also attain the non-conceptual Dharma," consisting of two and a half lines of the sūtra, is the section explaining that the Buddhas exhort him not to abide merely in the Dharma-nature. 5. From "Furthermore, good son, look upon our bodily marks" down to "you should accomplish this matter," consisting of two and a half lines of the sūtra, is the section where the Buddhas bestow empowerment and exhortation, urging him to accomplish merit, wisdom, and the sounds of preaching the Dharma. 6. From "Furthermore, good son" down to "You should cultivate and accomplish this Dharma," consisting of three and a half lines of the sūtra, is the section explaining that the Buddhas exhort him to cultivate the immeasurable lights of Dharma. 7. From "Furthermore, good son" down to "penetrate these matters," consisting of one and a half lines of the sūtra, is the section explaining that the Buddhas exhort him to cultivate various differentiations and truly penetrate these matters. Within the above twenty and a half lines of the sūtra, there are altogether three bestowals of empowerment and seven exhortations. As for the three empowerments: first, the Buddhas manifest their bodies; second, they impart wisdom; third, they utter praise saying "Excellent, excellent!" and rub the crown of [his] head. As for the seven exhortations, they are as delineated above in the seven sections of the outline. 8. The Buddha, the World-Honoured One, imparts immeasurable gates for giving rise to wisdom to this bodhisattva, altogether comprising about two lines of the sūtra, which is the section explaining that the Buddhas use the seven exhortations and three empowerments to cause him to give rise to differentiated activities. 9. From "O sons of the Buddha" down to "does not equal a single upaniṣad portion," comprising about seven lines of the sūtra, is the section explaining that having obtained the gates for giving rise to wisdom, what is initiated cannot be compared to [all the practice] since the initial aspiration. 10. From "Why is this?" down to "because of the unshakeable Dharma," comprising about five lines of the sūtra, is the section explaining the attainment of immeasurable bodily, verbal, and mental karmas. 11. From "O sons of the Buddha" down to "even after a hundred years could not equal it," consisting of three lines of the sūtra, is the section illustrating, by the metaphor of boarding a boat to reach the ocean, swift progress surpassing a hundred years [of effort]. 12. From "O sons of the Buddha" down to "cannot equal it," consisting of four lines of the sūtra, is the section explaining boarding the boat to reach this ocean of effortless practice. Such exhortations and empowerments occur at the head of every single stage—throughout the ten abodes, ten practices, ten dedications of merit, and ten grounds—where the Buddhas exhort, praise, and empower them to preach the Dharma, so that they may preach the Dharma. Here in the eighth ground, the three empowerments and seven exhortations elucidate the practitioner's own cultivation, because effortless attainment has been reached through one's own practice. In this ground, wisdom appears naturally as a matter of course (dharmatā), and because the Buddhas' empowerment accords with the Dharma, one is capable of receiving the vast Dharma of all Buddhas. Just as when a worldly sovereign is endowed with virtue, auspicious signs like the phoenix and the qilin respond—this is induced by virtue—so it is explained that when effortless wisdom appears in this eighth ground, all the Buddhas of the ten directions respond; this is because it is naturally so by the principle of things. When the sūtra says, "Good son, this patience is foremost in according with the Buddha-Dharma," it explains that the attainment of the patience of non-arising in this ground is unlike the accordant patience prior to the sixth and seventh grounds. "This patience is foremost in according with the Buddha-Dharma" means that this patience of non-arising is the intrinsic essence and nature of wisdom of all Buddhas. "Good son, our ten powers and fearlessnesses" refers to the power of knowing what is possible and impossible and the like, as well as the four fearlessnesses. "You have not yet attained the eighteen qualities unique to the Buddhas" explains that he is exhorted to advance toward the Tathāgata's sovereignty, not being allowed to abide in effortless non-action. The eighteen unique qualities are: 1. having no faults; 2. having no clamorous speech; 3. having no loss of mindfulness; 4. having no non-equipoised mind; 5. having no notion of variety; 6. having no non-discerning indifference; 7. having no decline in zeal; 8. having no decline in mindfulness; 9. having no decline in samādhi; 10. having no decline in wisdom; 11. having no decline in liberation; 12. having no decline in [the vision of] all activities; 13. all bodily actions being preceded by and conforming to wisdom; 14. all verbal actions being preceded by and conforming to wisdom; 15. all mental actions being preceded by and conforming to wisdom; 16. unhindered knowledge of the past; 17. unhindered knowledge of the future; 18. unhindered knowledge of the present. As for the four fearlessnesses: 1. fearlessness regarding omniscience; 2. fearlessness regarding the destruction of defilements; 3. fearlessness in expounding obstacles to the path; 4. fearlessness in expounding the path to the end of suffering. The ten powers have already been explained earlier. From "Although you have attained this quietude and liberation" onward, he is exhorted to be mindful of sentient beings who have not attained it, and to be mindful of his original vows. From "universally and greatly benefit" onward, this generally covers the three empowerments and seven exhortations, as the text itself clearly shows. By means of these seven exhortations, he is made to give rise to immeasurable activities of discriminating wisdom. As for "kalā portion," this means splitting vertically a single hair on a person's body into one part of a hundred parts; or it is said to be one-sixteenth part, because in the Western Regions sixteen parts make one measure. This means that when wisdom is generated to advance in this ground, the Dharma of the previous grounds cannot match even a tiny fraction of it. As for "upaniṣad portion," upa here means "close" and niṣad means "facing/comparison"; this clarifies the vastness of generating wisdom to benefit beings in this ground. Even if the benefits brought about in the previous grounds extended over hundreds of thousands of koṭis of incalculable kalpas, they still could not equal the slightest, hair-like benefit of this [ground], because it explains that the benefits of the previous grounds are inferior, while this ground brings forth the benefits of infinite nirmāṇakāyas. The rest is fully detailed in the text itself. The above passage has explained the principles and rules laid down by the three empowerments and seven exhortations. In the eighth stage of each of the ten abodes, ten practices, ten dedications of merit, and ten grounds, the general drift is the same: it collectively explains that at the very first moment of initial aspiration entering the path in the ten abodes, upon being born into the family of the Tathāgata's wisdom, all dharmas are fully possessed. However, the Dharma must establish stages of gradual advancement so that one does not stagnate in the practices, and so that beginners may know the standard guidelines. It is because great vows are aroused from the very first aspiration that great compassion and wisdom are made to advance alongside the dharmakāya. When the teachings set forth earlier and later stages for learners, it is because at any single moment, their wisdom has delusion and awakening, shallow and deep, as their own path, for the realm of wisdom is itself without before or after.

27.12

The fourth section consists of fifty-nine lines of the sūtra, divided roughly into eight parts. First, from "Disciples of the Buddha, when a bodhisattva abides on this eighth ground" down to "all are known as they truly are" has four lines of the sūtra, which explains using skillful wisdom to observe through what karmic causes the worlds form and decay. Second, from "Furthermore, they know the minor characteristics and major characteristics of the earth element" down to "discriminating characteristics" has two lines of the sūtra, which explains the major, minor, and discriminating characteristics of earth, water, fire, and wind. Third, from "knowing the minute characteristics of fine dust particles" down to "wisdom knowing the distinctions of fine dust particles" has seven lines of the sūtra, which explains knowing the distinct characteristics of fine dust particles. Fourth, from "Furthermore, knowing the formation and decay of the desire realm and the form realm" down to "wisdom observing the distinctions among the three realms" has two and a half lines of the sūtra, which explains knowing the characteristics of the formation and decay of the three realms. Fifth, from "Disciples of the Buddha, this bodhisattva again gives rise to the clarity of wisdom" down to "manifests their body everywhere" has seven and a half lines of the sūtra, which explains observing the distinctions among the bodies of sentient beings and manifesting bodies in accordance with what is appropriate. Sixth, from "Disciples of the Buddha" down to "and manifests bodies for them" has twelve lines of the sūtra, which explains manifesting bodies to participate in the same endeavors. Seventh, from "Disciples of the Buddha" down to "manifests such forms in this body" has ten and a half lines of the sūtra, which explains that a bodhisattva at this stage abides in mindlessness and effortlessly manifests bodies with commonality and distinction. Eighth, from "This bodhisattva knows the aggregation of sentient beings" down to "displaying the characteristics of the physical body" has twelve and a half lines of the sūtra, which explains the distinctions among karmic retributive bodies and their characteristics. In interpreting the meaning according to the text: "observing omniscience" refers to fundamental wisdom. "The sphere of activity" refers to discriminating wisdom, because it distinguishes from fundamental wisdom. "Observing the characteristics of the world's formation": as with the initial formation of a world and the four seasons, the characteristics of the formation and decay of humans, gods, hells, animals, hungry ghosts, and so forth, they all form due to karma and all decay due to karma; they all correspond within their own kind and are impermanent, generally being like this. Within the unchanging, unaltering, and timeless, one perceives long lifespans and perceives short lifespans, the myriad kinds differing in extension and brevity, some forming on their own while others decay, or occurring simultaneously—all these follow karma and are not truly existent. This bodhisattva of the eighth ground fully knows the formation, decay, duration of kalpas, the lengthening and shortening of time intervals, and increase and decrease like this. "The minor and major characteristics of the earth element": this clarifies that the minor characteristic is a single particle of dust. The major characteristic is that a single dust particle is devoid of self-substance, so broad and narrow are entirely equal. Furthermore, just as vast worlds and small worlds are established within a single pore, with pure and defiled differences all abiding therein—infinitesimally subtle and limitless, layer upon layer without obstruction, mutually interpenetrating across the ten directions like Indra's net—they see everything like this. As for the major and minor characteristics of the water, fire, and wind elements: for instance, regarding this world, the *Abhidharmakośa-bhāṣya* states, "To establish the receptacle world, the wind disk rests lowest; its extent is innumerably vast, with a thickness of 1.6 billion yojanas. Next above is the water disk, with a depth and thickness of 1,120,345 and a half yojanas; the bottom eight yojanas of water coagulate into gold. Above this vajra base, dust accumulates to form the world." As the *Laṅkāvatāra Sūtra* states, "Moistening false conceptualization produces the internal and external water elements. Capable false conceptualization produces the internal and external fire elements. Severing false conceptualization produces the internal and external earth elements. Drifting false conceptualization produces the internal and external wind elements." That is to say: attachment gives rise to the water element; taking things as 'mine' gives rise to the fire element; clinging to both subject and object gives rise to the earth element; thinking of self and other gives rise to the wind element. When the mind of attachment perishes, the water disaster cannot reach it; when 'I' and 'mine' perish, the fire disaster cannot reach it; when conceptual thinking perishes, the wind disaster cannot reach it. The water disaster cannot reach the second dhyāna; the fire disaster cannot reach the third dhyāna; the wind disaster cannot reach the fourth dhyāna, because conceptual thinking is severed. Internally lacking inhalation and exhalation, externally there is no wind disaster; internally lacking subject and object, externally there is no fire disaster; internally lacking craving and attachment, externally there is no water disaster. This matches the sequence of the four dhyānas in the form realm. Furthermore, because of predominant craving, the fire element can be produced; as in the Lotus Precious Maiden Hell, because of grasping with a mind of attachment, predominant craving turns into the torments of hot copper pillars and the like, where being roasted and suffocated by heat, one dies and is reborn repeatedly. Dying ten thousand deaths and being reborn a thousand times like this in a single day, the suffering is boundless, all arising from attachment. Just as predominant karmic fire becomes molten copper, fierce flames, and karmic winds, it is just as explained in the sūtras on hells and so on. This bodhisattva at this stage can truly know and see such karmic destruction. When the sūtra says, "how many fine dust particles are in each of the earth, water, fire, and wind elements in whatever world," regarding how the small accumulates to form the large: based on an adjacent-to-void particle, a dust particle penetrating gold, a dust particle penetrating copper, a dust particle penetrating iron, a hare's hair in a crevice, sheep's wool, a nit, a louse, a grass seed, and a barley grain—all multiplied sevenfold successively—units such as a fen, inch, foot, cubit, and bow are formed. Knowing this is what ordinary sentiment knows, as explained in the *Abhidharmakośa-bhāṣya*. The extent of the length and breadth of this continent of Jambudvīpa from south to north and east to west is also as explained there. As for the length and shortness of the bodies of humans and animals, calculating the dust particles in human and animal bodies by the method of multiplying by seven: this is the perception of ordinary sentiment. This bodhisattva at this stage sees the worlds, lands, and bodies of humans and animals with the eye of wisdom. Regarding the wisdom that knows the formation and decay of the three realms: from the time of formation of all that exists in the three realms down to their major and minor characteristics, this bodhisattva knows and sees all through the power of wisdom. The brāhmaṇa assembly refers to the pure caste. The kṣatriya assembly refers to the royal caste. The vaiśya assembly refers to the merchant caste. The śūdra assembly refers to the peasant caste. When the sūtra says, "This bodhisattva knows the bodies of sentient beings," this refers to karmic retributive bodies. "Land bodies": this means either taking the bodies of sentient beings as lands, such as the eighty-four thousand families of microbes dwelling within the human body. As for the ten bodies below, they can all manifest commonality and distinction at will. "This bodhisattva knows the body of aggregated karma of sentient beings": they fully know what karmic fruits are aggregated predominantly to result in the retribution of that body. "Defilement body" applies to bodies throughout the three realms. "Form body" refers to bodies in the form realm. "Formless body" refers to the formless realm. The major and minor characteristics of these bodies are known through wisdom. The Tathāgata's body has ten kinds of bodhi bodies: The vow body arises because vows form the body based on the bodhicitta. The nirmāṇakāya manifests in accordance with sentient beings. The sustained body is sustained by the ten powers. The body of major and minor marks is adorned by the myriad practices of merit and wisdom. The majestic body is displayed to subdue all forms of conceit. The mind-made body follows what sentient beings desire in their sentiments. The body of merit is fully adorned. The dharmakāya is like empty space. The body of wisdom knows boundless dharmas. "Knowing the wisdom body" means awakening to one's own wisdom and the wisdom of others. "The characteristic of skillful reflection": it is what is known effortlessly by wisdom, without emotional consciousness. "The characteristic of true decision": using fundamental wisdom to give rise to discriminating wisdom, skillfully deciding the characteristics of the meaning. "The characteristic embraced by fruitional practice": the One Vehicle gives rise to Samantabhadra's vows and practices from the fruition of fundamental wisdom. "The discriminating characteristic of the mundane and supramundane": both true and conventional wisdom manifest. "The discriminating characteristic of the three vehicles": the two vehicles proceed to quiescence, whereas bodhisattvas are born in pure lands or are said to retain afflictions to nourish rebirth, and so on. "Common characteristic": the three vehicles share the identical single essence of unproduced characteristics. "Uncommon characteristic": possessing compassion versus lacking compassion is called the uncommon characteristic. Furthermore, "common characteristic" means ordinary beings and sages are of one essence, possessing the Tathāgata's wisdom. And "uncommon characteristic" means there are differences in delusion and enlightenment. "Characteristic of emancipation": the three vehicles are this. "Characteristic of non-emancipation": all ordinary beings possessing afflictions are this. The One Vehicle is neither of these two. "Characteristic of one in training": bodhisattvas before the eighth ground are this. "Characteristic of one beyond training": bodhisattvas after the eighth ground are this. "Knowing the equal characteristic of the dharmakāya": myriad phenomena have no self-nature. "Indestructible characteristic": the sphere attained as retribution through wisdom. "Distinct characteristics of conventional designations according to time and custom": the nirmāṇakāya accords with the desires of their minds. "Distinct characteristics of sentient and non-sentient phenomena": distinct characteristics of animate and inanimate things. "Distinct characteristics of the phenomena of the Buddha, Dharma, and Ārya-Saṅgha": distinct characteristics of the saṅgha of śrāvakas, the saṅgha of pratyekabuddhas, the saṅgha of pure land bodhisattvas, and the saṅgha of One Vehicle bodhisattvas; the Buddha also knows them according to their categories. "Knowing the boundless characteristics of bodies abiding in space": wisdom arises from the dharmakāya, and boundless variations of form are induced in accordance with practice. "Pervasive characteristic": because the dharmakāya and wisdom body are pervasive, practice is also pervasive, and their physical forms are also pervasive; "without shape and without distinct characteristics" means they share the identical essence. "Boundless characteristic": because the sphere of wisdom of the dharmakāya is not limited by sentiment. "Displaying the characteristics of the physical body": this explains that the physical body has no essence and no reliance, but is manifested with sovereignty through wisdom. The above corresponds to the eight sections of the sūtra outlined earlier. Where the text is deep and concealed, it has been explained; where the text is self-contained, it is clear from the text itself. The main idea is to clarify the function reached by the effortless wisdom of the bodhisattva of this ground.

27.13

The fifth section consists of ten and a half lines of the sūtra, divided roughly into three parts. First, from "Disciples of the Buddha" down to "sovereignty over dharmas" has two and a half lines of the sūtra, which explains that at this stage one has already accomplished the aforementioned bodies and wisdom, and has obtained the ten sovereignties. Second, from "Having obtained these ten sovereignties" down to "one with wisdom that none can destroy" has one and a half lines of the sūtra, which explains obtaining four kinds of sovereign wisdom. Third, from "This bodhisattva" down to "accumulating all buddhadharmas" has six and a half lines of the sūtra, which explains that this bodhisattva at this stage, through faultless bodily, verbal, and mental karma, accords with the prajñāpāramitā and can accumulate all buddhadharmas. When the sūtra says "sovereignty over life": upon the great essence of wisdom that is unproduced and unceasing, they undergo birth and death together with all sentient beings at will. "Sovereignty over the mind": according with non-conceptual wisdom, whatever they undertake can be accomplished. The rest is self-evident from the text.

27.14

The sixth section consists of nine and a half lines of the sūtra, forming a single part. From "Disciples of the Buddha, when a bodhisattva abides on this ground" down to "they are without fault in all matters," it explains that this bodhisattva at this stage comes to abide in the ten powers, as detailed in the sūtra itself. As for "all types and omniscience": "all types" explains that through applied effort they cultivate multiple types of wisdom. "Omniscience" is fundamental wisdom. Alternatively, "wisdom of all modes" explains giving rise to discriminating wisdom from fundamental wisdom. The intended meaning is that by using fundamental effortless wisdom, they perform manifold effortful activities, yet the wisdom is non-dual. "Because wisdom manifests": this explains that the aforementioned sovereign wisdom manifests. From "This bodhisattva" onward, it explains that because they attain the power of effortless wisdom, they can manifest all activities and are without fault in all matters, because wisdom is free of subject and object.

27.15

The seventh section consists of six and a half lines of the sūtra, which explains that the Immovable Ground possesses ten names of grounds. The meanings of these ground names are self-evident from the sūtra. Because no one in all worlds can fathom it, it is called the Kumārabhūmi (Ground of Youthful Purity); this explains that prior to the seventh ground, having practice and having development belong to mundane wisdom, whereas on this eighth ground, effortless wisdom manifests, so it is the initial entering into true wisdom from child-like innocence, and is thus called the Kumārabhūmi. Because it is free from fault, it is called the Birth Ground; this explains that vitarka and vicāra are already severed, so one cannot be wounded by the thorns of vitarka and vicāra; hence it is called the Birth Ground, because one is born into effortless wisdom. The rest is self-evident from the text.

27.16

The eighth section has ten and a half lines of sūtra text, which, when analyzed, are divided into two parts. First, from "Disciples of the Buddha, when a bodhisattva accomplishes such wisdom" down to "manifests the realization of correct awakening," there are five and a half lines of sūtra text, explaining that bodhisattvas at this stage enter the realm of the buddhas, are sustained by their own power, and elicit the kings Brahmā and Śakra, among others, to constantly follow and attend upon them. Second, from "Disciples of the Buddha, when a bodhisattva thus enters the assembly of the One Vehicle" down to "abides in the Ground of Immovability," there are five lines of sūtra text, explaining that they enter the effortless assembly of the One Vehicle and attain supernatural powers that are completely at their command. With regard to "constantly being protected and kept in mind by the Tathāgatas," this explains that the buddhas do not fail to protect and keep in mind even all those sentient beings who have severed their roots of goodness. This protection and keeping in mind has three meanings: first, protecting and keeping in mind sentient beings on the paths of suffering who have not yet generated the mind [for awakening]; second, protecting and keeping in mind those who have already generated the mind, who have learning and unfoldment; third, protecting and keeping in mind bodhisattvas who have entered the effortless state, to enable them to attain the sovereignty of the buddhas. That Brahmā, Śakra, the Four [Heavenly] Kings, and the Vajra-wielding warriors constantly follow and guard them also has three meanings: first, guarding all sentient beings; second, guarding those who have already generated the mind; third, guarding those who have already attained effortless wisdom and all buddhas. Guarding also has two meanings: first, guarding by nurturing and sheltering through great compassion; second, for bodhisattvas who have entered the stages, guarding out of reverence for their Dharma. Regarding "having great power in every body, [manifesting] retribution-derived supernatural powers": prior to the seventh ground, supernatural powers were produced through practice and retribution-karma, and were not yet completely sovereign; on this ground, the retribution-karma supernatural powers of effortless wisdom are vast and sovereign. Prior to the seventh ground, retribution-karma supernatural powers arose in reliance on meditative concentration and the power of vows; on this ground, retribution-karma supernatural powers arise from unconditioned wisdom, because they involve no deliberate cultivation. Regarding "emitting great light": because hindrances to their activity have perished, the light responds naturally of itself. Regarding "entering the unobstructed dharmadhātu": because all deliberate actions have already perished, trusting to wisdom is without obstruction. The remainder is fully present in the text itself.

27.17

The ninth section has thirty-two lines of sūtra text, which are divided into four parts. First, from "Disciples of the Buddha" down to "because they are adept at opening and expounding the gates of wisdom," there are thirteen and a half lines of sūtra text, explaining that bodhisattvas at this stage see many buddhas and presenting the simile of refining true gold to make jeweled adornments. Second, from "Disciples of the Buddha" down to "inexhaustible," there are six and a half lines of sūtra text, explaining that bodhisattvas at this stage universally emit light and that the vow pāramitā of their practice becomes preeminent. Third, from "Disciples of the Buddha" down to "a basis for all-knowledge," there are approximately seven lines of sūtra text, explaining the conferral of office upon bodhisattvas at this stage, and that their practice of the pāramitās, the four means of embracing, and the four immeasurables does not depart from the Three Jewels. Fourth, from "this bodhisattva" onward, there are five and a half lines of sūtra text, explaining that bodhisattvas at this stage, giving rise to the power of vigor through effortless wisdom, attain samādhis and seek through the power of vows to manifest an extensive retinue of bodhisattvas.

27.18

In the tenth section there are forty-two lines of verses, which restate the preceding teachings, as is fully present in the text itself.

27.19

The Ninth Ground: Good Wisdom

27.20

In explaining this ground, the five approaches are as before.

27.21

First, explaining the name of the ground: Why is this ground called the Ground of Good Wisdom? It is because the practice of this ninth ground is identical to the ninth abode among the ten abodes, the Abode of the Dharma Prince, and corresponds with the ninth stage among the five stages, both of which are the stage of the Dharma master. Because they skillfully know all phenomena, it is called the Ground of Good Wisdom.

27.22

Second, clarifying what approach to practice is cultivated on this ground: On this ground, the cultivation of the power pāramitā is primary, while the remaining nine serve as companions.

27.23

Third, clarifying Sudhana's representation of the Dharma: In Jambudvīpa, Sudhana came upon a grove named Lumbinī, where he saw a spirit named Wondrous Virtue Fulfilled. Here "Jambudvīpa" is the name of the grove of this continent, and this continent takes its name from this grove, thereby showing that at this stage wisdom establishes teachings like a grove, extensively providing shade and shelter. Furthermore, stating that there is a grove within it shows that wisdom is multifold and inexhaustible. It is called "Lanbini" or "Liumini." "Ni" is a feminine sound; "Liumini" means delightful, supreme, perfect radiance. This shows that on this Ground of Good Wisdom, the joy of the Dharma of wisdom is unstained and perfectly radiant, showing that by means of the perfect radiance of good wisdom one destroys afflictions and enables [beings] to attain joy. The spirit is named Wondrous Virtue Fulfilled, showing that at the stage of the Dharma master, wondrous wisdom is perfected. She dwells in a tower adorned with jeweled trees; the jeweled trees represent the practices of the Dharma master. The tower shows that wisdom is high and far-reaching, multifold and shining aloof without obstruction. This shows that by adorning wisdom with all practices, one skillfully expounds the various teachings and leads sentient beings to believe and submit; thus the Dharma master is complete in both understanding and practice.

27.24

Fourth, clarifying what realm of liberation is attained on this ground within the three realms: One attains the liberation of the perfection of wisdom.

27.25

Fifth, clarifying the line-by-line interpretation: The two points are as before. First, the outline of the sūtra's meaning: within this Ground of Good Wisdom, the broad outline consists of seven sections. First, from "When this bodhisattva's Eighth Ground was expounded" onward, there are twenty-six lines of verses, explaining that having heard the teaching of the preceding ground, the great assembly generates offerings, sings praises, and requests the exposition of the Dharma gates of the Ninth Ground. The second section, in prose, has sixty-two and a half lines of sūtra text, explaining the cultivation of the aspiration directed toward entering the Ninth Ground, and correct abiding in the mind of the Ninth Ground to know the distinctions among all phenomena. The third section, in prose, has thirty-six and a half lines of sūtra text, explaining that bodhisattvas at this stage act as great Dharma masters, expounding all Dharma gates with the four unobstructed knowledges. The fourth section, in prose, has twenty-eight and a half lines of sūtra text, explaining that bodhisattvas at this stage act as great Dharma masters, attaining sovereign ease at will with a million kotis of ineffable dhāraṇī gates. The fifth section, in prose, has sixteen and a half lines of sūtra text, explaining that bodhisattvas at this stage, with a single voice, expound the Dharma and answer inquiries for limitless sentient beings, causing them all to rejoice according to their inclinations. The sixth section, in prose, has twenty-nine and a half lines of sūtra text, explaining that bodhisattvas at this stage see many buddhas, make offerings, attend upon them, and have their own offices conferred. The seventh section has forty-eight lines of verses, restating the preceding teachings.

27.26

Second, the line-by-line interpretation: Within the first twenty-six lines of verses, there are again two parts. First, the twenty-five lines of verses represent the great assembly rejoicing, making offerings, and praising the Dharma upon hearing [the teaching of] the preceding ground. Second, the final one line of verse represents requesting the subsequent ground. In these two verse passages, the literal meaning is clear from the verses themselves.

27.27

The second section, in prose, has sixty-two and a half lines of sūtra text, which in terms of meaning is divided into fourteen parts. First, from "At that time" down to "the Ninth Ground of Good Wisdom," there are six and a half lines of sūtra text, which is the section on directing toward and entering the Ninth Ground. Second, from "Disciples of the Buddha" down to "practices of unconditioned phenomena," there are approximately four lines of sūtra text, explaining that abiding on the Ninth Ground, they know the ten kinds of practices engaged in by all sentient beings. Third, from "This bodhisattva, by means of such wisdom" down to "the thickets of the three categories," there are approximately three lines of sūtra text, explaining that bodhisattvas at this stage know the eleven kinds of thickets of all sentient beings. Fourth, from "This bodhisattva truly knows" down to "all are truly known," there are four lines of sūtra text, explaining that bodhisattvas at this stage penetrate the distinctions among the ten kinds of characteristics. Fifth, from "Furthermore, knowing the various characteristics of afflictions" down to "truly knowing the eighty-four thousand," there are four and a half lines of sūtra text, explaining that bodhisattvas at this stage truly know the characteristics of the eighty-four thousand afflictions. Sixth, from "Furthermore, knowing the various characteristics of karma" down to "truly knowing all eighty-four thousand," there are approximately five lines of sūtra text, explaining that bodhisattvas at this stage know the various characteristics of karma up to the eighty-four thousand. Seventh, from "Furthermore, knowing the inferior, middling, and superior characteristics of faculties" down to "truly knowing all, up to eighty-four thousand," there are four and a half lines of sūtra text, explaining that bodhisattvas at this stage know the distinct characteristics of the faculties. Eighth, from "Furthermore, knowing the various understandings," there are one and a half lines of sūtra text, explaining that bodhisattvas at this stage know the distinctions of understandings up to the eighty-four thousand. Ninth, from "Furthermore, knowing the various characteristics of latent dispositions" down to "characteristics of being eradicated solely by the noble path," there are approximately six lines of sūtra text, explaining that bodhisattvas at this stage know the various characteristics of latent dispositions. Tenth, from "Furthermore, knowing the various characteristics of rebirth" down to "characteristics of craving under the delusion of transcending the three realms," there are approximately five lines of sūtra text, explaining that bodhisattvas at this stage know the various characteristics of rebirth. Eleventh, from "Furthermore, knowing the various characteristics of karmic impressions" down to "characteristics of being perfumed by the Tathāgata," there are approximately five lines of sūtra text, explaining that bodhisattvas at this stage know the various characteristics of karmic impressions. Twelfth, from "Furthermore, knowing sentient beings' correct determination" down to "characteristics of relinquishing both, being undetermined," there are approximately four lines of sūtra text, explaining that bodhisattvas at this stage know whether determination is correct or errant. Thirteenth, from "Disciples of the Buddha" down to "enabling them to attain liberation," there are two lines of sūtra text, concluding the above twelve sections on knowing the various differentiated phenomena. Fourteenth, from "Disciples of the Buddha, this bodhisattva" onward, there are four and a half lines of sūtra text, explaining that through the Dharma of the four vehicles, beings obtain benefit according to their faculties.

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Linked texts (1)

新華嚴經論 — Classical Chinese