新華嚴經論 28

English (machine translation) 28

Language: English

The above concerns knowing the differences in understandings, natures, desires, and inclinations. As for the eighty-four thousand: in delusion they become eighty-four thousand defilements; in awakening they become eighty-four thousand wisdoms of liberation.

28.3

Ninth, knowing the various characteristics of all dormant defilements is stated as a whole. As for dormant defilements, this explains being constantly associated with defilement and confusion without a single thought of clear awakening, which is called dormant defilements. That is to say, the characteristic of co-arising with the defiled mind explains that due to name-and-form co-arising with the mind, being deluded that this name-and-form arises from one's own mind and grasping it as externally existent, one consequently gives rise to a defiled mind; because it arises together with name-and-form, it is said to co-arise with the mind. As for the differentiated characteristics of being associated and unassociated with the mind: this explains that one can completely know the differentiated characteristics of all sentient beings' minds being associated and unassociated with objects. As for the characteristic of following for a long time and not being uprooted from the beginningless past: this explains constantly being with the five aggregates and twelve links from the beginningless past, never for a single thought awakening the mind to contemplate and uproot them. As for the characteristic of conflicting with all dhyānas, liberations, samādhis, samāpattis, and supernatural powers: when the mind and objects have no nature and nothing can be moved, that is called dhyāna; when the mind vanishes, all bonds are extinguished, which is called liberation; samādhi means being without sinking or agitation; samāpatti means right wisdom; supernatural powers mean that right concentration without distraction is in accord, and right wisdom with supernatural powers without hindrance is naturally in accord. This explains that dormant defilements conflict with these, and the characteristics of continuous birth and bondage in the three realms are all seen and known. As for the characteristic of causing boundless minds to continuously arise: this is due to dormant defilements. As for the characteristic of opening the doors of the various sense bases: due to dormant defilements, the doors of taking birth in the three realms and six destinies are opened. As for the characteristic of being firm and difficult to cure: this is because grasping is deep and ignorance is heavy. As for the characteristic of being deluded regarding the fundamental wisdom ground and being accomplished or unaccomplished: this explains the characteristics of being accomplished or unaccomplished among the ten kinds. As for the characteristic of only being uprooted by the noble path: this explains that the above dormant defilements cannot be relieved and uprooted except by the noble path. The above explains this stage's bodhisattva knowing the characteristics of dormant defilements.

28.4

Tenth, further, the various characteristics of taking birth are stated as a whole. That is to say, the characteristics of taking birth according to karma: this section has thirteen kinds of characteristics of causes and conditions for taking birth according to karma. Explaining the differentiated characteristics of the six destinies: the differentiated characteristics of devas, humans, asuras, beasts, hungry ghosts, hells, and so forth. As for the differentiated characteristics of having form and being formless: these are the characteristics of the desire realm, the form realm, and the formless realm. As for the differentiated characteristics of having perception and being non-percipient: having perception extends through the desire realm and the form realm; non-percipient encompasses all the heavens of the formless realm; the differentiated characteristics of taking birth therein are all seen and known. Karma is the field, craving is the moisture, covered by ignorance, consciousness is the seed, all co-arising with name-and-form, entirely inseparable. Being deluded about the realm of the one mind in this way, one gives rise to future bodies, mutually turning as causes without interruption; though truly having no nature, one falsely creates many births, all of which are known in this way. As for the characteristic of the continuous existence of foolish craving and seeking: because of delusion about the wisdom of one's own mind being natureless and unborn, one constantly has seeking regarding various good and bad things, and through this, existence and birth continue. As for desiring to receive and desiring to be born: because one constantly has desire and grasping toward all name-and-form, there is birth, since craving is the root of birth. Illumination of the mind reveals no essence, so objects have nothing from which to arise; when mind and objects are entirely absent, the essence of karma immediately fades away; only the wisdom of universal light is without darkness and ignorance, so ignorance is extinguished and the twelve false conditions are extinguished; only the unhindered wisdom and compassion of the sovereign dharmadhātu naturally become conditions; its nature is free of subject and object, self and other share the same substance, and according to their reckonings delusion is manifested. Arising from such conditions is known as it truly is. As for seeing beginningless delight and attachment and falsely believing one has transcended the three realms: this explains that due to having something sought, one falsely believes one has transcended the three realms, up to the liberation of the three vehicles; they merely receive coarse dust-transformational bodies of birth and death outside the three realms, unlike the fine transformational bodies of atomic dust. Within a single particle of dust, all the ocean of lands and all the Buddha-works are completely enclosed therein; this can only be accomplished by the One Vehicle body of wisdom. The above concerns knowing the various characteristics of taking birth.

28.5

Eleventh, further, knowing the various characteristics of habit energies, the differentiated characteristics of being active and inactive: this explains this stage's bodhisattva knowing the differentiated characteristics of habit energies being active and inactive. As for the characteristic of perfuming according to destiny: this explains the characteristics of habit energies according to destiny when taking birth according to the six destinies of devas, humans, and so on, meaning they do not rely on external objects but follow the actions of sentient beings. As for the characteristic of perfuming: this explains that seeing the actions performed by others, one gives rise to defilement according to the event, and good and evil are understood by analogy. As for the characteristic of habit energy perfuming according to karma and defilements: this means they arise on their own without relying on other objects. Such perfuming is completely known. As for the characteristic of wholesome, unwholesome, and indeterminate perfuming: although practicing good or practicing evil, neither recording good nor recording evil is the characteristic of indeterminate perfuming. As for the characteristic of perfuming that enters future existences: such indeterminate [karma] in turn becomes the perfumed seeds of future births, which are also completely known. As for the characteristic of sequential perfuming: if there is karma of the three realms, whichever karma's seed is superior, one is perfumed sequentially according to that superior karma; again, just as in the ten abodes, ten practices, ten dedications of merit, and ten grounds, each has its characteristic of sequential perfuming, defilements are not severed. As for the characteristic of going far without abandoning perfuming: this is the seventh ground of complete skillful means; abiding on the seventh ground of Going Far, the eighty-four thousand defilements are all transformed into the same work. As for the characteristic of real and unreal perfuming: whether real or unreal, it is completely seen and known. As for the characteristic of perfuming from seeing, hearing, and being close to śrāvakas, pratyekabuddhas, bodhisattvas, and Tathāgatas: being close to the two vehicles, one develops the habit of wearying of suffering, cultivating emptiness, and abandoning great compassion; being close to bodhisattvas, one develops the habit of cultivating emptiness, breaking down the self, and accomplishing great kindness and compassion; being close to Tathāgatas, one accomplishes the habit of the fundamental, universally luminous wisdom, perfectly encompassing the dharmadhātu and being complete with the practices of Samantabhadra. The above concerns knowing the characteristics of all habit energies.

28.6

Twelfth, they also know sentient beings' characteristics of wrong determination, right determination, and non-determination. As for what is called the characteristics of right views as right determination and wrong views as wrong determination: wherever there is right view, there is right determination. Right view means thought has perished and wisdom appears, right and wrong views are exhausted, determination and distraction are entirely absent, and there is no attainment, no realization, no arising, and no cessation—this is called right view. The mind according with this principle is called right determination. Contrary to this, having purposeful activity and conditioned making is wrong determination. As for the characteristics of non-determination where both are absent: like sentient beings of the desire realm who have not cultivated karma leading to meditative absorption, neither [right nor wrong determination] is fixed. As for the characteristics of wrong determination through the five inexpiable offenses: as taught in the Two Vehicles, ignorance, craving, the mind of subject and object consciousness, and all fetters are called the five inexpiable offenses. Taking ignorance as the father, craving as the mother, the consciousness perceiving objects as the Buddha, the fetters as the arhat, and the accumulation of aggregates as the Saṃgha, severing them in unbroken sequence without interval, as spoken in the Laṅkāvatāra [Sūtra]. As for the characteristics of right determination through the five faculties: the faculty of faith, the faculty of vigor, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom—what is cultivated through these five faculties is called the characteristics of right determination. The characteristics of non-determination where both are absent: because the two matters of right and wrong are entirely devoid of intrinsic nature. As for the characteristics of wrong determination through the eightfold wrongness: wrong speech, wrong action, wrong mindfulness, wrong effort, wrong concentration, wrong intention, wrong livelihood, and wrong view—these are performed relying upon the mental consciousness and the manas. Flowing from right wisdom, movement and function are alike in concentration—this is the characteristic of right determination. As for the characteristics of right determination through true nature: that all phenomena are without thought, without signs, and without discrimination is the true nature; this very true nature is the characteristic of right determination. As for not making the non-determination of relinquishing both: right and wrong are both abandoned, and there is neither concentration nor distraction—only then does one arrive at the truth. As for the characteristics of wrong determination through deep attachment to wrong dharmas: this explains that sentient beings who grasp at signs delight in seeking various views; even if they enter into concentration, they still grasp at various signs—this is called the characteristics of wrong determination through wrong dharmas. As for the characteristics of right determination through practicing the noble path: this explains that cultivating the emptiness, signlessness, naturelessness, and non-action of all phenomena is called the noble path. When the mind does not combine with arising and cessation, it is called right determination. Furthermore, cultivating the four noble truths is called the noble path, and cultivating the eight dhyānas to enter the nine successive meditative attainments is called right determination. The ninth succession is called the cessation attainment. Regarding this cessation attainment, there are four kinds of cessation attainments: First is the cessation attainment of the śrāvaka, where, by contemplating the four truths, the conscious mind ceases, active afflictions cease, and wisdom also ceases. Second is the cessation attainment of the pratyekabuddha, where, by contemplating the twelve links of dependent origination, active afflictions cease and wisdom also ceases. Third is that of provisional-teaching bodhisattvas: contemplating the twelve links of dependent origination and the four noble truths, they understand suffering, emptiness, impermanence, non-self, the lack of person, sentient being, and soul, and that nature and characteristics are empty and quiescent, completely unbound; they practice the six pāramitās and are born in pure lands, or dwell in the sahā world with mind-made bodies, or, it is said, retain afflictions through great compassion to abide in the world. Even if they enter quiescent concentration, they only cease in accord with signless principle, not attaining the cessation of the great function of the dharmadhātu. Fourth, as for the One Vehicle bodhisattva: relying on the Tathāgata's universal radiant wisdom, they give rise to the mind [for bodhi], solely penetrating that fundamental ignorance is the fundamental universal radiant wisdom of all Buddhas. Taking this great wisdom as the substance for progressing in cultivation, all quiescence and function accord with the gate of wisdom: one body is quiescent and many bodies function; many bodies are quiescent and one body functions; identical bodies are quiescent and distinct bodies function; distinct bodies are quiescent and identical bodies function. Such freedom in identity and distinction, quiescence and function, is equal to empty space and the dharmadhātu, unhindered, layer upon layer of sovereignty, as exemplified by the monk Sāgaradhvaja. It is not like the Three Vehicles, which take the emptiness of all phenomena as the substance for progressing in cultivation across the ten grounds, or take the principle of naturelessness as the substance of the ten grounds—for these are the ultimate fruits of the Three Vehicles. As for the characteristics of non-determination where both are relinquished: right and wrong are both relinquished, with neither concentration nor distraction; only this is the true realization. The above explains knowing the characteristics of right determination and wrong determination.

28.7

Thirteenth: "Disciples of the Buddha, when a bodhisattva complies with such wisdom, it is called dwelling in the Ground of Good Wisdom"—there are two lines of sūtra text, which conclude all that is known in this ground; the text itself is complete.

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Fourteenth: "Disciples of the Buddha, this bodhisattva is adept at expounding the Dharma of the Four Vehicles and is able to take rebirth in accord with the various destinies of sentient beings"—as the text itself is complete.

28.9

In the third section, the gate of the four wisdoms, there are thirty-six lines of prose, divided into three sections: First, from "Disciples of the Buddha" down to "expounds the Dharma" there are two and a half lines of sūtra text, explaining the division of skillful wisdom giving rise to the four unhindered wisdoms. Second, from "this bodhisattva constantly follows the four unhindered wisdoms" to "unhindered wisdom of delighted speech" there are about two lines of sūtra text, explaining the division directly presenting the names of the four unhindered wisdoms. Third, from "The bodhisattva, by means of these four unhindered wisdoms" downward there are thirty-one and a half lines of sūtra text, explaining the division of the limitless variations in the four unhindered wisdoms according to their application. This section explains that in this stage the bodhisattva's wise function as a great Dharma master is sovereign. Stating that they are adept at protecting the Tathāgata's treasury of Dharma means that the Three Vehicles, the One Vehicle, the three baskets (tripiṭaka), as well as benevolence, righteousness, propriety, wisdom, and trustworthiness are all well established by the bodhisattva. The "three baskets" are morality, concentration, and wisdom, which pervade all Dharma treasuries. "Using the words of a bodhisattva to expound the Dharma" explains that the Buddha is the substance of perfect enlightenment, without discrimination; thus it explains that all of the Tathāgata's births, passings into extinction, salvations of sentient beings, and turnings of the wheel of the Dharma are entirely the Bodhisattva Path. Below, as the text itself clarifies, each turning of the wheel of the Dharma based on the four wisdoms has its destination: with the unhindered wisdom of phenomena, they generally discern the principle of the equal self-nature of the dharmakāya; with the unhindered wisdom of meaning, they can discern the general, specific, identical, and distinct aspects of all phenomena; with the unhindered wisdom of phrasing, what they speak is without error; with the unhindered wisdom of delighted speech, the teachings they speak are never exhausted. Turning all wheels of the Dharma with these four wisdoms is never apart from this. Just as four rivers flow from Lake Anavatapta, moistening the worlds and producing various grasses and trees with their distinct characteristics, yet their substance is not apart from the single water of the four rivers. One can understand this by contemplating it.

28.10

In the fourth section, the gate of the ten dhāraṇīs, there are twenty-eight and a half lines of sūtra text, divided into five sections: First, from "Disciples of the Buddha, when a bodhisattva dwells in the ninth ground" down to "and expounds the Dharma" there are six and a half lines of sūtra text, explaining that within this stage they attain the status of a Dharma master and, through the four unhindered, skillful wisdoms, attain the division of the ten million inexpressible gates of dhāraṇī. Second, from "This bodhisattva" down to "expounding for others" there are about three and a half lines of sūtra text, explaining the division where, having personally heard various Dharma gates in the presence of the Buddha through the millions of inexpressible dhāraṇī gates, they do not forget them and expound them for others. Third, from "When this bodhisattva first sees the Buddha" down to "can accept and uphold" there are two lines of sūtra text, explaining the division that the Dharma gates this bodhisattva first attains from the Buddha cannot be accepted and upheld by a śrāvaka in a hundred thousand kalpas. Fourth, from "When this bodhisattva attains such dhāraṇīs" down to "none can compare" there are about three and a half lines of sūtra text, explaining the division where this bodhisattva takes their seat to preach the Dharma, filling the great chiliocosm according to what sentient beings joyfully desire. Fifth, from "When the bodhisattva occupies the Dharma seat" downward there are about thirteen lines of sūtra text, explaining the division where, within a single sound and in accordance with what is thought in mind, they cause all sentient beings to open up and understand, and also cause insentient things to expound the Dharma. "Dhāraṇī" means "total retention." Attaining the Tathāgata's wondrous treasury of Dharma explains that what is spoken accords with the Buddha's wisdom, as in the ten abodes it is called the rank of Dharma Prince. Attaining the dhāraṇī of meaning explains the unhindered gate of the general, specific, identical, and distinct aspects of phenomena. The dhāraṇī of phenomena explains the principle of the natureless, non-active self-nature of the dharmakāya. The dhāraṇī of wisdom explains clearly understanding faculties and dispositions, conferring teachings in accord with those faculties. The dhāraṇī of illumination illuminates and guides with the light of teachings and the emission of light, bringing all sentient beings to liberation. The dhāraṇī of good wisdom means attaining total retention of all good wisdom. The dhāraṇī of multitude of wealth explains that both Dharma wealth and worldly wealth are fully complete. The dhāraṇī of majestic virtue totally retains all three thousand deportments and eighty thousand minute actions fully complete, so that sentient beings who see them are all liberated. The dhāraṇī of unhindered gates means unhindered wisdom, unhindered phrasing, unhindered meaning, unhindered delighted speech, and unhindered supernormal powers. The dhāraṇī gate of boundlessness means that their actions benefiting sentient beings are limitless. The dhāraṇī gate of various meanings means being able to establish all kinds of Dharma gates. The phrase "skillfulness of millions of asaṃkhyeyas" explains that the skillfulness of the millions of inexpressible gates of wisdom can cause all faculties to be appropriately suited. Below, as the text itself is complete.

28.11

In the fifth section, sixteen and a half lines of sūtra text, the meaning is divided into two sections: First, from "Disciples of the Buddha, this bodhisattva" down to "universally serves as a refuge and support for all" there are ten and a half lines of sūtra text, explaining the division that, even if assemblies from a great trichiliocosm and up to limitless worlds simultaneously ask difficult questions with limitless voices and sounds, this bodhisattva simultaneously receives them all and also uses a single sound to explain for them, causing them to rejoice. Second, from "Disciples of the Buddha" down to "without any forgetting" there are about six lines of sūtra text, explaining the division that this bodhisattva can receive the assemblies of Buddhas in limitless places throughout the ten directions, each numbering inexpressible dust motes, where each Buddha expounds inexpressible Dharma gates according to the differing dispositions and desires of inexpressible dust motes of sentient beings, and this bodhisattva is able to receive them all. The above is as the text itself is complete.

28.12

In the sixth section, twenty-nine and a half lines of sūtra text, the meaning is divided into five sections: First, from "Disciples of the Buddha, when a bodhisattva dwells in this ninth ground" down to "none of their ornaments can match them" there are eight lines of sūtra text, explaining the division of this bodhisattva drawing near to Buddhas, serving and making offerings extensively, and the metaphor comparing true gold made into a wheel-turning king's jeweled crown, which lesser kings cannot equal. Second, from "This bodhisattva of the ninth ground" down to "only according to their power and portion" there are about six lines of sūtra text, explaining the division where the Two Vehicles and bodhisattvas of lower grounds cannot equal them, as well as citing the pāramitā of power as what they cultivate. Third, from "Disciples of the Buddha" down to "still cannot exhaust" there are two lines of sūtra text, explaining the division briefly describing the vastness of this bodhisattva's resolve and virtue. Fourth, from "Disciples of the Buddha" down to "the reliance of all-knowledge" there are seven lines of sūtra text, explaining the division where this bodhisattva receives the office and vastly rules and transforms. Fifth, from "This bodhisattva" down to the gāthās there are five and a half lines of sūtra text, explaining the division where this bodhisattva adds the karma of vigor and excellent power of vows, so that their retinue becomes doubly vast and sovereign.

28.13

The seventh section consists of forty-eight lines of gāthās, which restate the previous teachings, as the text itself is complete. The broad outline of the above explains that, solely following the realm of wisdom, based on the virtue of wisdom, seeing Buddhas, making offerings, gathering sentient beings, and even having a vast retinue are not matters of coming and going or what is done by self and other; they appear solely in correspondence with the realm of wisdom. Like "the reliance of all-knowledge," this explains that they are the reliance of those who cultivate the two wisdoms of the ultimate and conventional. It clarifies that in the sixth ground the two wisdoms of ultimate and conventional become manifest, in the seventh ground one solely focuses on benefiting beings, in the eighth and ninth grounds practice is perfected and spontaneous, and in the tenth ground the Buddha's powers are finally consummated. Calling the Tathāgata the "unexcelled two-legged honored one" explains that these two wisdoms of ultimate and conventional are fulfilled; it explains that they are what is relied upon by those who cultivate the two wisdoms in this way.

28.14

Tenth: The Ground of the Dharma Cloud.

28.15

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

28.16

First, explaining the name of the ground: explaining why this ground is named the Ground of the Dharma Cloud clarifies that this bodhisattva ascends to the rank of Dharma King, with wisdom fulfilled and practice complete; with the cloud of great compassion, they shower down the Dharma rain across the ocean of birth and death to irrigate the fields of all sentient beings, causing all sentient beings to put forth the sprouts of good minds and bodhi without ceasing; therefore it is named the Ground of the Dharma Cloud. This explains that from first generating the mind, entering this ground of wisdom and being born into the Buddha family, they advance in cultivation to this ground, where the power of their great compassionate vows has reached its consummation and practice is perfected, and therefore they constantly rain down the Dharma rain.

28.17

Second, clarifying the gate of cultivation of this ground: what is cultivated on this ground has the wisdom pāramitā as primary, and the remaining nine as companions.

28.18

Third, clarifying Sudhana's representation of the Dharma: at this stage, in the Lecture Hall of the Bodhisattvas' Assembly Universally Manifesting the Radiance of the Dharmadhātu, Sudhana sees the spirit Aśokaśrī, together with ten thousand palace-governing spirits, all coming to welcome Sudhana, to praise and make offerings to him. Reaching the Lecture Hall of the Bodhisattvas' Assembly Universally Manifesting the Radiance of the Dharmadhātu explains that the bodhisattvas of this ground have completed their assembly of wisdom and compassion practices. Those spirits follow Sudhana, entering the Lecture Hall of Universally Manifesting the Radiance of the Dharmadhātu, and see Gopā, a daughter of the Śākyas, seated upon a lion throne of precious lotus flowers, surrounded by eighty-four thousand maidens. This explains that the Lecture Hall of the Bodhisattvas' Assembly Universally Manifesting the Radiance of the Dharmadhātu is obtained as a retribution based on the two wisdoms, and takes the realm of wisdom as the substance of the hall. That the Śākya daughter dwells within it explains that the female represents the substance of compassion, symbolizing the practice of compassion within wisdom; in the seventh abode and the seventh ground one cultivates wisdom within compassion, while on the eighth ground one practices compassion within wisdom. That eighty-four thousand maidens surround her explains that through the practice of great wisdom of universal radiance, one conforms equally with all sentient beings' eighty-four thousand afflictions, having all of them as accompanied practices; this is the utmost of loving-kindness and compassion, and is therefore symbolized by a woman. As the eighty-four thousand afflictions and desires of all sentient beings differ in this way, the bodhisattva, with a mind of great loving-kindness and compassion, conforms to their practices and guides them through expedient means; nurturing sentient beings with a mind of loving-kindness and compassion is symbolized by a woman, and is not merely an ordinary woman. Gopā means 'Earth-Protector' here. This explains that on this Dharma Cloud Ground, the power of vows, wisdom, and compassion are all completely fulfilled; merely constantly protecting the mind-ground of all sentient beings serves as the substance of the ground, hence she is named the Earth-Protecting Spirit. Being named Aśokaśrī refers to the wisdom of this ground in which the practice of the Dharma-joy of loving-kindness and compassion is fulfilled. Coming to welcome Sudhana with ten thousand palace-governing spirits symbolizes the loving-kindness and compassion within this wisdom, guiding and receiving sentient beings through myriad practices. As for the palace-governing spirits, this explains that loving-kindness and compassion are the palace and wisdom is the hall, symbolizing that wisdom and compassion are always taken as primary, guiding all sentient beings and causing them all to awaken and enter. This maiden Gopā herself relates her fundamental causes, that since the distant past she has always been the Buddha's wife; this symbolizes that wisdom and compassion do not exist alone, explaining that they are symbolized as never abandoning each other, which is the meaning of being the Buddha's wife. Furthermore, it symbolizes that on the tenth ground, the Dharma-joy of great wisdom, loving-kindness, and compassion is like the meaning of a wife. This relies on worldly matters to symbolize the Dharma, taking only its meaning. It is an analogy for the practice of using wisdom and compassion to rescue and nurture living beings, and is not really like the lustful wife of an ordinary person. It relies on worldly phenomena to symbolize the Dharma in order to make it easy to understand. Just as Vairocana is the lord of the dharmadhātu, and not like a transformation Buddha who leads worldly people out of entanglement. That all these maidens are born from royal lineages explains that at this stage compassion is born from wisdom, with wisdom as the king. Attaining mastery within the phenomena of birth and death is called being a king, so compassion is born from wisdom. This explains that from the seventh ground to the eighth ground, one cultivates wisdom from compassion to completely enter the effortless functioning of wisdom. From the eighth ground to the ninth ground and tenth ground, one cultivates the effortless fullness of compassion from wisdom following the power of original vows. Reaching the eleventh ground, through effortless great compassion, one phantom-produces a Buddha of great wisdom that pervades the sea of realms, universally benefiting sentient beings; this is symbolized by taking Māyā as the mother, universally giving birth to Buddhas to transform sentient beings. Those who produce the bodhicitta must clearly understand such forward and reverse progressive cultivation, so that their progress in cultivation will be without error.

28.19

Fourth, clarifying what Dharma is attained on this ground within the three realms: on this ground, in the ten directions and three realms, one effortlessly fulfills the great wisdom and great loving-kindness and compassion of the universal radiance of the dharmadhātu, universally showering the wisdom rain from the great Dharma cloud, and receiving the gate of the Buddha's office. Just as Sudhana entered the lecture hall of the maiden Gopā, this explains that wisdom can always provide Dharma remedies and liberation corresponding to the eighty-four thousand afflictions, faculties, and desires of all sentient beings that are equal to the realm of empty space.

28.20

Fifth, clarifying the explanation of the meaning according to the text: there are two meanings as before. First, the general breakdown of the sūtra's meaning: from this section of the sūtra on the tenth ground, it is divided broadly into sixteen sections.

28.21

From the first section there are thirty-two lines of verse, divided broadly into two sections. First, from 'the assembly of the Śuddhāvāsa heavens' downward there are twenty-eight lines of verse, explaining the division where the assembly of the Śuddhāvāsa heavens hears the Dharma, raises offerings, and sees that the Buddha's virtues are vast and boundless. The Śuddhāvāsa heavens are the assembly of bodhisattvas of the ninth ground, who are the assembly of the third dhyāna heavens. The subsequent tenth ground is the stage of the fourth dhyāna. From the first ground where one mostly becomes a king of Jambudvīpa, to the second ground where one is a Trāyastriṃśa king, if one arranges them in order, it can be understood. This symbolizes that their ease of progress is like that of devas, yet they do not merely act as deva kings. Each stage explains that their practice is all-pervading and sovereign like devas; this generally explains the heavens of ultimate truth and the heavens of all-knowledge, not that one is born in the heavens as a retribution of lower-grade ten wholesome karmas like those gods. Second, from 'thereupon Bodhisattva Vimukticandra' downward there are four lines of verse, explaining the division of requesting the gate of practice of the tenth ground. The meaning within the text is complete as found in the sūtra itself.

28.22

The third section of prose has sixty-eight and a half lines of the sūtra, explaining the division where the bodhisattva of this stage sits on a lotus throne as a great Dharma master and receives the great office of a Buddha of the tenth ground. The fourth section of prose has twenty-two and a half lines of the sūtra, explaining the division where all the Buddhas of the ten directions emit the light of wisdom, bestow anointment, and approve their attaining an office equal to a Buddha. The fifth section has thirty-six and a half lines of the sūtra, explaining the division where this bodhisattva's vast and subtle discriminating wisdom skillfully understands the truths of arising. The sixth section has seven and a half lines of the sūtra, explaining the division where this bodhisattva attains the ten great liberations. The seventh section has forty-five and a half lines of the sūtra, explaining the division where the bodhisattva of this ground can in a single thought-moment receive all the Dharmas of all the Buddhas in the ten directions, explaining that they are all capable of receiving them and raining Dharma rain in the ten directions with mastery. The eighth section has thirty-five lines of the sūtra, explaining the division where the bodhisattva of this stage, vast in accordance with thought, has sovereignty in penetrating transformations through the mutual entry of subtle and coarse, small and large, one and many. The ninth section has eighteen and a half lines of the sūtra, explaining the division where when this great assembly gives rise to doubt upon hearing of the tenth ground bodhisattva's spiritual powers, Bodhisattva Vajragarbha enters the samādhi of intrinsic nature and manifests bodhisattva spiritual powers to dispel the assembly's doubts. The tenth section has twenty-seven lines of the sūtra, explaining the division where the spiritual powers of wisdom of a bodhisattva on this ground cannot be matched by lower grounds, and cannot be compared to the Tathāgata's spiritual powers and wisdom. The eleventh section has thirty-five and a half lines of the sūtra, explaining the division where this bodhisattva's actions of body, speech, and mind do not differ from the Tathāgata's, does not abandon the bodhisattva's samādhis, and serves and makes offerings to all Buddhas. The twelfth section has forty-two and a half lines of the sūtra, explaining the division where the ten great mountain kings are cited to illustrate the wisdom practiced through the successive expedients of the ten grounds. The thirteenth section has fourteen lines of the sūtra, explaining the division where the great ocean possessing ten virtues is cited to illustrate the progressive advance through the ten grounds. The fourteenth section has twenty and a half lines of the sūtra, explaining the division where the mani jewel possessing ten natures that surpass all jewels is cited to illustrate the ten grounds surpassing all holy ones. The fifteenth section has twenty-two and a half lines of the sūtra, explaining the division where expounding this Dharma gate of the ten grounds moves the great earth in six ways and eighteen aspects, prompts offerings, and all the Vajragarbha bodhisattvas of the ten directions come to verify the Dharma. The sixteenth section has eighty-three lines of verse, explaining the division of restating the previous Dharma in verse.

28.23

Second, concerning the explanation of the meaning following the text: The first section comprises the initial prose passage of sixty-eight and a half lines of the sūtra text, which explains how the bodhisattva of this stage receives the investiture into the stage of the Buddha of the tenth ground. Within this one section, it is further divided into ten parts. (1) From the beginning, from "At that time the bodhisattva Vajragarbha..." down to "[reaching] the stage of investiture," there are seven lines of sūtra text, explaining that the bodhisattva of this stage, from the first ground through the ninth ground, has fulfilled the practice of great merit and wisdom as well as great compassion, and has entered the realm of sentient beings and entered the sphere of practice of the Tathāgatas. (2) From "O Sons of the Buddha..." down to "receiving the supreme stage of investiture into all-knowledge," there are eight and a half lines of sūtra text, explaining that the bodhisattva of this stage attains ten samādhis and brings all samādhis to manifestation. (3) From "When this samādhi is manifested..." down to "serving as retinue," there are seven and a half lines of sūtra text, explaining that this bodhisattva, through the power of samādhi and meritorious virtues, evokes the emergence and appearance of a reward lotus. (4) From "At that time..." down to "single-mindedly gazed in veneration," there are approximately three lines of sūtra text, explaining that this bodhisattva and the bodhisattvas of the retinue abide upon lotus seats equal in measure to the flowers. (5) From "O Sons of the Buddha..." down to "the assemblies of all Buddhas were completely made manifest," there are approximately five lines of sūtra text, explaining that after this bodhisattva sits upon the lotus seat, the sound of their voice universally fills the worlds of the ten directions, naturally causing all musical instruments to sound of themselves without being played, and they make offerings to the Buddhas with inconceivable requisites of offering. (6) From "O Sons of the Buddha..." down to "attaining non-retrogression," there are twenty-four and a half lines of sūtra text, explaining that this bodhisattva, seated on the seat, emits light to teach and transform sentient beings and make offerings to the Buddhas. (7) From "O Sons of the Buddha..." down to "entered beneath the feet of all Tathāgatas," there are two and a half lines of sūtra text, explaining that the radiance emitted by this bodhisattva circumambulates the worlds of the ten directions and enters beneath the feet of the Buddhas. (8) From "At that time..." down to "reaching the stage of investiture," there are approximately two lines of sūtra text, explaining that all the Buddhas and bodhisattvas of the ten directions know that this bodhisattva is receiving investiture. (9) From "O Sons of the Buddha..." down to "each immediately obtained ten thousand samādhis," there are two and a half lines of sūtra text, explaining that the bodhisattvas of the ninth ground all come to pay reverence and obtain benefit. (10) From "At that very time..." onward, there are five and a half lines of sūtra text, explaining that the bodhisattvas of the ten directions who are also receiving investiture emit the radiance of the virtue of the chest, which universally illuminates the ten directions and enters this bodhisattva's virtue of the chest, causing their power and influence to increase more than a hundred-thousandfold. The first part, of seven lines of sūtra text, explains that from the first ground through the ninth ground, by practicing the aids to the path with each portion of white and pure phenomena, observing all phenomena, cultivating merit and wisdom, and broadly carrying out great compassion, all is done to bring to completion this ground of the fundamental wisdom and compassion of the tenth ground, which reaches fulfillment at this ground. It makes clear that originally the ground of wisdom and compassion of all Buddhas is taken to constitute the practice of the five stages, because from the abode of initial resolve one is already able to reach this wisdom-ground of all Buddhas. From the initial resolve, there are five kinds of resolve, which do not depart from a single thought-moment. The five kinds of initial resolve are: first, the initial resolve of the ten abodes; second, the initial resolve of the ten practices; third, the initial resolve of the ten dedications of merit; fourth, the initial resolve of the ten grounds; and fifth, the initial resolve of the eleventh ground. These five stages of initial resolve all arise without being different from the fundamental wisdom of the Tathāgata. Because the substance of wisdom has no beginning and no end, these five stages of initial resolve are all devoid of beginning and end; because they are not what sensory consciousness can grasp as subject and object, and are not encompassed by hours, days, months, or years, these five stages are all brought forth at the same time. First, like the initial resolve of the ten abodes, by stopping the mind without distraction, it unfolds the fundamental wisdom of the Tathāgata. This is exemplified by the monk Meghaśrī on Mount Sugopita attaining the gate of the wisdom-radiance of recollecting all Buddhas. "Mountain" means stopping; that is, stopping the mind without distraction from the ordinary person's stage directly manifests the Buddha's wisdom and enters the wisdom-ground of the Tathāgata; this is called the abode of initial resolve. Second, like the initial resolve of the ten practices, it explains that within the wisdom of all Buddhas, practice is free from defilement. This is exemplified by the monk Sudarśana of the Country of Three Eyes walking in meditation through the forest, representing that practice is free from defilement; walking in meditation through the forest represents that practice has no abiding. The "three eyes" represent the Buddha-eye, Dharma-eye, and wisdom-eye; this explains that one personally attains the three eyes of the Tathāgata's wisdom and further benefits all sentient beings, whereby one's practice is without attachment. Third, the initial resolve of the ten dedications of merit is exemplified by the perfume seller Utpalabhūti. This explains that blending all fragrances and engaging in selling perfumes represents using the gates of the ten dedications of merit to bring forth the gates of limitless great vows, harmoniously integrating the dharmakāya of compassion and wisdom so that they advance equally and evenly. The "blue lotus" represents being undefiled amidst all wondrous fragrances. Fourth, the initial resolve of the ten grounds cultivates and nourishes great kindness and great compassion so that they become increasingly prominent. This is exemplified by the night deity Vāsanavayantī—which means the deity who presides over spring growth—to represent great compassion, presiding over sentient beings sprouting the shoots of bodhi. Fifth, the eleventh ground has the initial resolve of unconditioned, spontaneous great compassion. This is exemplified with Queen Māyā giving birth to all Buddhas as the foremost, which explains that wisdom is born from compassion to teach and transform sentient beings. As mentioned above, the initial resolve has these five kinds; reverse and forward are not the same, but all are completely present at once within the initial mind, without before or after, because they all take the great wisdom of the dharmadhātu as their essence; therefore one cannot speak of an understanding of before and after, ancient and modern. This one part consists of seven lines of sūtra text, explaining the perfection of great wisdom and great compassion that are devoid of before and after, ancient and modern; because the Buddha-practices within the dharmadhātu and the realm of sentient beings are fulfilled, one reaches the office of the Great Dharma King and enters the dense forest of birth and death of sentient beings.

28.24

In the second part, there are eight and a half lines of sūtra text, explaining that when the bodhisattva of this stage enters this stage of consciousness, they immediately attain ten samādhis and all samādhis. The first, the stainless samādhi (samādhi of leaving defilement), is called correct concentration. It explains that this ground leaves completely behind the defilements of defilement versus purity, of nirvāṇa, and of an uneven balance between the functioning of compassion and wisdom; hence it is called the stainless samādhi. It is not like the defilement of the three vehicles in departing from birth and death and taking hold of nirvāṇa and a pure land; nor is it like the defilement of bodhisattvas of the lower grounds whose myriad practices of disciplining wisdom and compassion, birth and death, and nirvāṇa have not yet become sovereign. Bodhisattvas of this ground leave such defilements behind; hence it is called the stainless samādhi. It explains that using the unconditioned wisdom of the dharmadhātu to seal all perceptual spheres, none is not the realm of wisdom; there are no longer any hindrances of subject and object, birth and death, nirvāṇa, defilement, purity, and the like; hence it is called the stainless samādhi. Furthermore, as for the term san (three) [meaning] correct (zheng): one stop (zhi) constitutes the character zheng (correct); this explains that the bodhisattva of this ground takes the great, universally illuminating nature of wisdom, which is inherently without reliance, as "stop," and constantly uses this wisdom to illuminate all perceptual spheres, which is called "correct." As for mai [meaning] concentration (ding): utilizing wisdom to benefit beings without being deluded by various views is called "concentration." This explains that from initially cultivating the various expedients that aid the factors of awakening down to this ground, the effort exerted and the habit-energies of effortlessness are also non-existent; hence it is called the stainless samādhi. Furthermore, it is said that samādhi is correct reception (samāpatti), explaining that this stage, with unconditioned wisdom that abides without reliance, spontaneously pervades everywhere; hence it is called the stainless samādhi, which is designated as unconditioned wisdom spontaneously pervading everywhere. The samādhi of entering the distinctions of the dharmadhātu is effortless wisdom functioning spontaneously according to application, setting forth provisions in response to matters, because it is discriminating wisdom. It explains that function does not depart from essence, nor does it depart from unconditioned fundamental wisdom. As for the samādhi of adorning the bodhimaṇḍa: wherever all Buddhas attain enlightenment and turn the wheel of Dharma, they arrive everywhere in bodily practice and adorn them with various jewels. As for the samādhi of the radiance of all kinds of flowers: it emits light that illuminates all sentient beings. As for the ocean-treasury samādhi: it explains that it contains and stores all phenomena, just as the ocean possesses the ten virtues, and so forth. As for the ocean-seal samādhi: with the inherently perfect, luminous, pure, and undefiled seal of the ocean of great wisdom, the perceptual spheres of the three periods of time all appear within it. As for the vast samādhi of the space realm: it explains that the essence itself illuminated by the wisdom-essence of the emptiness of phenomena is limitless and boundless. As for the samādhi of contemplating the intrinsic nature of all phenomena: it explains that by using wisdom to contemplate that all phenomena are devoid of intrinsic nature and other-nature, one is sovereign. As for the samādhi of knowing the mental actions of all sentient beings: with wisdom one knows their faculties and delivers them according to their faculties. As for the samādhi in which all Buddhas appear before one: it explains that this stainless samādhi and the essential-nature samādhi share one and the same substance and characteristic with all Buddhas. From "and so forth" onward, it generally mentions that countless samādhis all appear before them. As for the bodhisattva possessing skillfulness in both entering and emerging from all these samādhis: it explains entering in one body and emerging in many bodies, entering in many bodies and emerging in one body. Moreover, emerging within entering, and entering within emerging. Furthermore, within a single samādhi, one discerns the mental actions of many sentient beings and the spheres of many samādhis practiced by them, teaching many sentient beings without missing the proper time. The final samādhi is called receiving all supreme offices: this is the concentration in which, with wisdom fulfilled and practice complete on the tenth ground, equal and unconditioned great compassion spontaneously abides in the world to benefit sentient beings. Such numerous samādhis all arise from the samādhi of the unhindered stillness and function of the universally illuminating wisdom of the unconditioned dharmakāya and dharmadhātu of the essential nature. Such samādhis are not the realm of those of the three vehicles who cultivate quiescence, seek to escape the three realms, or delight in rebirth in a pure land; they are the realm of those who, thoroughly penetrating that all ignorance is directly great wisdom, directly take all sentient beings' bodies and lands down to atoms to completely encompass the Buddha lands. This great wisdom samādhi of stillness and function without reliance is the inexhaustible treasury-king of the fundamental wisdom-substance of all Buddhas, able to conform to the limitless sentiments and intentions of all sentient beings to teach and transform them without missing the proper time, yet without an agent.

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新華嚴經論 — Classical Chinese