新華嚴經論 28.32

28.32

First, from "Disciples of the Buddha" onwards, in the first section of eight lines of sūtra text, it explains that this Dharmameghā ground knows the accumulation-truths. When the sūtra says "truly knowing the accumulation of the desire realm," this is because the five aggregates are delusion common to the three realms, and the ten emissary-afflictions follow the four truths. Concerning the ignorance that is delusion regarding the truths, each single truth possesses ten, so the accumulation of the desire realm contains forty suffering-accumulations. Through these [forty] suffering, accumulation, cessation, and path [aspects], the upper two realms, excluding anger, each have thirty-six; these are the virtuous accumulations of the conditioned realms of dhyāna. The dhyānas of these upper two realms are all attained through intention, suppression, and pacification; therefore, they are subsumed under the defilements of the three realms. When dhyāna dissolves and conceptualisation arises, one transmigrates within the three realms. The defilement-accumulations common to these three realms total one hundred and twenty-eight kinds, which are the main substance of the three realms and the six destinies. If calculated by coordinating the five aggregates with the five sensory objects and the ten emissaries, causally conditioning ignorance, there are altogether eighty-four thousand and incalculable accumulations. As was fully coordinated prior to the eighth and ninth grounds, it should be understood as before. The form and formless realms can be known accordingly. As for "the accumulation of the dharmadhātu," this explains that in a single thought-instant of wisdom that accords with reality, there appear the above eighty-four thousand and inexpressible gates of affliction; this is the accumulation of liberation, knowledge, and vision of great wisdom of the entire dharmadhātu, universally amassing an ocean of wisdom, named the "ocean of all-various wisdoms." As for "the accumulation of the conditioned realm," this refers to all afflictions within the three realms, and also extends to the three vehicles' suppression of actively manifest afflictions; attaining mortal transmigration of inconceivable transformation and mind-made bodies as one wishes are all departures from the three realms, because they are conditioned accumulations. As for "the accumulation of the unconditioned realm," this is solely all the various discriminating wisdoms of the Tathāgata, because everything else is conditioned. As for "the accumulation of the realm of sentient beings" and "the accumulation of the realms of space and nirvāṇa," this is because from the all-knowledge there arises the accumulation of discriminating wisdoms that skillfully distinguish each of the realm of sentient beings, the realm of space, and the realm of nirvāṇa. When [the sūtra states that] this bodhisattva truly knows the accumulation of practices of view-afflictions, the five views such as the view of self and extreme views, as well as the sixty-two views, have already been explained on the preceding grounds. As for knowing the accumulation of the formation and destruction of worlds, this means knowing how many kalpas the trichiliocosm and all worlds of the ten directions take to form, how many kalpas they abide, and how many kalpas they are destroyed—knowing all of them completely. As for the accumulation of the śrāvaka practices, through contemplation of the four truths, they loathe the suffering of the three realms and delight in the bliss of nirvāṇa. Furthermore, they contemplate all worldly things as suffering, empty, impermanent, and impure, with nothing delightful, all being destructible phenomena falsely amassed, the suffering of karmic fruits continuing without interruption like waves. Accumulating unwholesome phenomena, they augment the thirty-six bodily substances of birth, old age, sickness, and death, which together form their bodies. Cultivating the two hundred and fifty precepts, they purify desire-realm karma as being all impermanent, enter the ninth meditative attainment, transcend thoughts of the three realms, and enter the cessation attainment, where body and cognition are both extinguished into tranquil cessation without consciousness. As a later passage of this sūtra says: "Just as when a monk enters the cessation attainment, even if a drum is beaten upon his head he no longer hears the sound." There are also śrāvakas who, attaining the mind to transcend the three realms and loathing the body of individual allotment, transform fire to incinerate their bodies and enter mortal transmigration of inconceivable transformation. Both the Śrīmālā[devī-siṃhanāda-sūtra] and the Mahāparinirvāṇa Sūtra state the same. Śrāvakas of the two vehicles and Pure Land bodhisattvas, through contemplation, suppress actively manifest afflictions and attain mortal transmigration of inconceivable transformation, which is not the severing of afflictions; because they do not comprehend that ignorance constitutes fundamental wisdom, they falsely consider ignorance to truly exist and falsely give rise to loathing and detachment; through this mind of loathing and disgust, they succeed in transcending the mortal transmigration of individual allotment of the three realms, attain mortal transmigration of inconceivable transformation, abide in the untainted realm, and no longer receive bodies of the three realms in future existence, like incinerating their bodies with transformed fire. As the Mahāparinirvāṇa Sūtra itself explicitly states, these are all accumulations of loathing saṃsāra and abiding in nirvāṇa. As for the accumulation of pratyekabuddha practices, this refers to the practices of the twelve links of dependent origination. These four truths and twelve links are combined across the three vehicles to make nine vehicles, as previously explained. Bodhisattvas of the One Vehicle also cultivate these four truths and twelve links; the methods of cultivation expounded in sequence within these ten grounds are the same cultivation of the four truths and twelve links, yet their mental capacity and vision of the Path each differ. As for the accumulation of bodhisattva practices: bodhisattvas emerging from bondage partially cultivate the six pāramitās, loving-kindness, and compassion, are born in pure lands, and only when their Path is complete do they come to dwell in the world to teach and transform sentient beings. Great compassion bodhisattvas rely on signless contemplation, the four foundations of mindfulness, the seven limbs of awakening, the four means of embracing, the four immeasurable minds, and the ten pāramitās to cultivate great loving-kindness and compassion, unattached to the three realms, to teach and transform sentient beings. This is establishing all practices relying on the liberation gates of emptiness, signlessness, wishlessness, and non-action; it is also the realm of practice gates delighted in as cultivated through expedient preparatory practices by bodhisattvas of the three vehicles, taking merely a trichiliocosm as a single buddha land. In this One Vehicle sūtra, however, one arouses the mind solely based on the realm of the Tathāgata's fundamental universally radiant wisdom, and the cultivated ten pāramitās, four truths, twelve links, four foundations of mindfulness, thirty-seven factors of awakening, four means of embracing, four immeasurables, and all aids to the Path all take one's own mind's fundamental wisdom as essence and function. Because wisdom is non-reliant and boundless, the practice gates cultivated and their recompense fruits are all non-reliant and boundless, self and others' bodies and lands interpenetrating in multiple profound layers, because wisdom is boundless and unhindered. All bodies and lands, self and other, are like illusions and shadows, all free from obstruction. All cultivated practices take one's own mind's fundamental wisdom as essence. These are the accumulations of practices of the three vehicles and the One Vehicle bodhisattvas. As in this sūtra, the ten abodes, ten practices, ten dedications of merit, ten grounds, and the eleventh ground—such expedients practiced are the accumulation of practices of the One Vehicle bodhisattva. As for the accumulation of the Tathāgata's powers, fearlessnesses, form body, and dharmakāya: the powers and fearlessnesses are the ten powers and four fearlessnesses. The form body is the ninety-seven marks of a great person and endless minor marks. This accumulation of the dharmakāya means that in principle there is nothing to be realized, no binding and no liberation, no arising and no ceasing, neither defiled nor pure. "All seeds" refers to the preparatory practices of the five stages. As for "seeds becoming habitual perfuming": all sentient beings, by following the preparatory practices of the five aggregates, form the karmic seeds of ignorance. Bodhisattvas practice the preparatory practices of the five stages to form the seed of the wisdom of all wisdoms. The wisdom of all wisdoms explains that from the fundamental, non-reliant, non-abiding, non-active wisdom, discriminating wisdom is produced, which the three vehicles call subsequently attained wisdom. In the One Vehicle, wisdom is directly fundamentally perfectly luminous, the three times being simultaneous without distinction of before and after. As for the accumulation of demonstrating the attainment of bodhi and turning the wheel of the Dharma, this refers to the twelve divisions of the teachings that are expounded. As for the accumulation of wisdom entering the decisive discrimination of all phenomena, through diamond-like unhindered wisdom, one skillfully discriminates supermundane phenomena, completely clear, completely decisive, and entirely without error. When it says "to summarize": this outlines the main principles. "Knowing all accumulations with all-knowledge" explains that there is nothing not completely known. This is the general conclusion. The above concludes knowing all accumulations.