新華嚴經論 29

English (machine translation) 29

Language: English

From here downwards, the Dharmameghā ground continues to be explained. Second, the section of three and a half lines of sūtra text from "Disciples of the Buddha" onwards explains that this bodhisattva truly knows the ten kinds of transformed phenomena. When the sūtra says, "With such supreme awakening wisdom, truly knowing the transformations of sentient beings' karma," this explains that all sentient beings, through the karma created by their own afflictions, spontaneously transform their own forms and the lands in which they dwell; each spontaneously completes their own form, dwelling land, and all utilities; other than karma, there is nothing else that can bestow them; those with a preponderance of stinginess, greed, anger, attachment, or hatred experience them first; all sentient beings mount their karmic transformations, all of which are truly known. As for transformations of affliction: mounting which affliction corresponds to falling into which destiny, the causes and effects matching one another, all are completely known. As for transformations of views: through the five views and sixty-two views, conditioning name-and-form they give rise to grasping, transforming and generating various bodies of affliction. As for transformations of worlds: through the karma of their own minds, they transform and generate various forms of worlds, and furthermore, grasping upon these transformed worlds, they transform and generate various karmas. As for transformations of the dharmadhātu: these all transform and generate various realms from the intrinsically pure wisdom. As for transformations of śrāvakas: according to untainted samādhi, they give rise to the power of correct mindfulness, produce eighteen transformations, and so forth. The same applies to pratyekabuddhas. This generally explains that the power of correct liberation of the two vehicles functions flexibly in transformation according to the power of intention and mindfulness. As for transformations of bodhisattvas: according to the power of the pāramitās and the power of great compassionate vows, their own liberation, knowledge, and vision, following the power of mindfulness of reality and attaining the power of mind-made bodies, they transform various bodies and various practices. As for transformations of the Tathāgata: from the great wisdom of non-transformation, universally responding to all beings, it is constantly and spontaneously omnipresent. As for transformations of discriminating and non-discriminating: distinguishing non-discriminating phenomena for those not yet awakened, causing all sentient beings to open up to understanding. Moreover, precisely when discriminating, there is non-discriminating transformation; what follows is the general summary. The above concludes knowing all transformations.

29.3

Third, the section of two and a half lines of sūtra text from "Also truly knowing" onwards concerns knowing the ten kinds of upholding phenomena. It explains that this bodhisattva is always able to remember and uphold these ten immeasurable phenomena, remembering and upholding each one without confusion or loss. Buddha-upholding: because of knowing all phenomena upheld by the Buddha. Dharma-upholding: because of knowing the sequence of phenomena. Saṅgha-upholding: because of knowing that the essential nature of thoughts dispersing is without separation. Karma-upholding: because of knowing the sameness and difference of sentient beings' karma. Affliction-upholding: because of recognizing the characteristics of afflictions. Time-upholding: because of knowing that the sameness and difference, totality and particularity, of beginninglessness and kalpa-times of the three times do not shift. The rest should be understood by analogy. The above concludes knowing all upholdings.

29.4

Fourth, this section of four and a half lines of sūtra text, "Also truly knowing the Tathāgata's ten subtle wisdoms," explains that in the single non-reliant, non-abiding, non-active wisdom, the Tathāgata effortlessly and completely knows, exhausting all phenomena. Cultivating practice, ending life, taking rebirth, renouncing the household life, manifesting supernormal powers, attaining right awakening, turning the wheel of the Dharma, maintaining lifespan, parinirvāṇa, and the abiding of the teaching: these ten matters are constantly and universally known without mental intention, exhausting the matters of the three times without temporal change. The above concludes knowing the subtle wisdoms.

29.5

Fifth, there are about four lines of sūtra text from "Also entering the Tathāgata's secret places" onwards, entering the Tathāgata's ten inexhaustible secret places. In what is called the secret place of the body, within the dust-particles and pores of the body, they manifest immeasurable lands, immeasurable bodies, immeasurable manifestations of attaining Buddhahood, and immeasurable manifestations of nirvāṇa. These ten matters are simultaneously identical and different with sovereign freedom, the same in all ten directions; all are the Tathāgata's universally radiant wisdom. Like a round mirror, equal to the realm of space, it responds universally at once; whatever beings do, it can present directly in reflection, without deliberate action. The above concludes knowing the secret places.

29.6

Sixth, there are seven lines of sūtra text on "Also knowing the wisdom of entering kalpas possessed by all buddhas." One kalpa entering asaṃkhyeya kalpas, asaṃkhyeya kalpas entering one kalpa, and so on, are fully provided in the sūtra text. In this phenomenon of mutual entry of long, short, many, and few kalpas: because principle and wisdom are non-existent [as reified entities], extending or shortening according to sentient beings' faculties, the kalpas are accordingly extended or shortened. Through the expedients of wisdom, the Tathāgata instantaneously and completely manifests all karmic realms; within the same wisdom, each individually sees the sameness and difference of their own karmic time divisions, uniquely breaking through delusional attachments that fix the length of kalpas. If there are no emotional calculations and wisdom is equal, in a single instant there are no marks of extension or shortening, nor limits of kalpas, years, months, days, or hours. The above concludes knowing the mutual entry of kalpas.

29.7

Seventh, from 'Furthermore, knowing the wisdom of all penetrations of the Tathāgata,' there are six and a half lines of the sūtra, explaining that a bodhisattva of this stage knows the thirteen kinds of penetrating wisdom of the Tathāgata. The so-called 'wisdom of penetrating the path of hair-fine worldly realms' refers to entering among sentient beings of indeterminate nature and giving rise to the wisdom of skillful means to enable them to attain correct faith. The 'wisdom of penetrating subtle dust' refers to entering into the subtle and minute paths of sentient beings, being born together with them, leading them to give rise to wisdom, and causing them to attain the roots of goodness of humans and devas abiding in the Buddha. The 'wisdom of correctly awakening to the bodies of lands' refers to the wisdom of manifesting the attainment of Buddhahood and entering parinirvāṇa within the Buddha's body and within pores. The 'wisdom of correctly awakening to the practices of sentient beings' refers to skillfully practicing the four means of embracing to awaken sentient beings. The 'wisdom of correctly awakening to the minds of sentient beings' is because the minds of sentient beings and the mind of the Tathāgata are of the same essence; because of this, the Tathāgata knows all sentient beings and receives them according to their karma. The 'wisdom of correctly awakening to complying with all places' refers to being born universally throughout all six paths, awakening them in accordance with their capacities. The 'wisdom of manifesting universal practice' refers to the wisdom of engaging in identical activities with all practices of sentient beings and the ninety-five kinds of non-Buddhist traditions. The 'wisdom of manifesting contrary practice' refers to manifesting as an evil māra disturbing and confusing practitioners, or walking non-virtuous paths, without failing to benefit sentient beings; just as manifesting as King Ajātaśatru killing his parents and so forth to lead people to faith, so that the paths of karma are eradicated. The 'wisdom of manifesting conceivable and inconceivable worldly practices that are understood or not understood' refers to causing the world to know them as inconceivable noble practices, or causing the world to be unable to discern whether they are ordinary or noble. The rest can be inferred by analogy, being fully present in the sūtra itself. This concludes the section on knowing the wisdom of all penetrations of the Tathāgata.

29.8

Eighth, the section from 'Sons of the Buddha' onward summarizes that a bodhisattva of this stage can universally enter the vast and immeasurable wisdom of all Buddhas.

29.9

The sixth section, from 'Sons of the Buddha' onward, has seven and a half lines of the sūtra, where they attain the ten great, inconceivable, ineffable gates of liberation. In this single section, four dharmas are enumerated: first, the ten inconceivable liberations are presented; second, hundred thousand asaṃkhyeyas of liberations are collectively presented; third, the number of samādhis attained is also presented; fourth, immeasurable hundreds of thousands of spiritual penetrations are also presented; all are fully present in the text itself.

29.10

The seventh section has forty-five and a half lines of the sūtra explaining the portion where a bodhisattva of this stage, in a single thought-moment, can receive all the lights of the Dharma of all the Buddhas in the ten directions. Within this, it is further divided into eight sections. First, from 'Sons of the Buddha' down to 'cannot uphold' there are eight and a half lines of the sūtra, explaining that a bodhisattva of this ground is capable of upholding the great Dharma light and great Dharma illumination of all Buddhas, while the remaining Two Vehicles and bodhisattvas of the nine grounds are incapable of upholding it, and presenting the portion with the simile of the dragon king Sāgara pouring down rain. Second, from 'Sons of the Buddha' down to 'is named the Dharma Cloud Ground,' there are about six and a half lines of the sūtra, presenting the simile of the great ocean being able to receive the rain from all the great dragon kings, and presenting the portion where a bodhisattva of this stage is capable of receiving all the lights of the Dharma, and within a single thought-moment can simultaneously proclaim them all. Third, there are two lines of the sūtra where Vimukticandra asks how many Tathāgatas' Dharma lights a bodhisattva of this stage can receive and uphold in a single thought-moment. Fourth, from 'Vajragarbha Bodhisattva said, "Sons of the Buddha"' onward, there is about one and a half lines of the sūtra, explaining the portion where, regarding how much a bodhisattva of this stage receives, expounding all the dharmas is difficult to measure by calculation. Fifth, from 'Sons of the Buddha, just as each of the ten directions has ten ineffables' down to 'even similes cannot equal it,' there are eleven and a half lines of the sūtra, which is the first simile portion showing that vastness cannot equal the immensity of how many Tathāgatas' Dharma lights this bodhisattva receives. Sixth, from 'Just as in the presence of one Buddha' down to 'is named the Dharma Cloud Ground,' there are about four lines of the sūtra, explaining the portion where the Dharma rain of all Buddhas received by a bodhisattva of this stage surpasses the previous simile manifold. Seventh, from 'A bodhisattva of this ground' down to 'is named the Dharma Cloud Ground,' there are seven lines of the sūtra, explaining the portion where a bodhisattva of this stage brings vast benefit through their own vow-power and great compassion. Eighth, from 'Sons of the Buddha, this bodhisattva' down to 'is named the Dharma Cloud Ground,' there are four and a half lines of the sūtra, explaining the portion where a bodhisattva of this ground can descend to be born from the Tuṣita heaven palace into the worlds of the ten directions, surpassing the previous simile of subtle dust. In this way, regarding what the first section calls 'the great Dharma light,' it is because they completely know and completely understand all mundane and supramundane dharmas in the worlds of the ten directions. 'The great Dharma illumination' explains that they can illuminate all sentient beings and their karma in the ten directions with the sun of wisdom, always before their eyes as all sentient beings, whether good or evil, with none unseen. 'The great Dharma rain' explains that they can simultaneously and equally rain down the Dharma rain in accordance with the capacities of all sentient beings in the ten directions. All such vast Buddha activities, a bodhisattva of this stage can stably contain and receive, just like the simile of the great ocean receiving the rain of the dragon king Sāgara. 'Sāgara' is named 'one able to rain on the great ocean' because of the great ocean on which it rains; the rain of this dragon can only be received by the ocean. Just so, the Dharma rain of the Buddhas of the ten directions can only be received in a single thought-moment by a bodhisattva of this stage. The rest is fully present in the text itself.

29.11

The eighth section has thirty-five lines of the sūtra, explaining that a bodhisattva of this Dharma Cloud Ground, according to the power of their mind's thought, operates in the vast and the subtle, the mutual entry of self and other, the mutual interpenetration of the one and the many, the great and the small, with spiritual penetrations and virtuous functions sovereign, all accomplished according to their own mind's thoughts. Just as the active realms of all sentient beings are all formed from their own minds' karmic retribution, the retribution fruits of humans, devas, hells, animals, and hungry ghosts, good and bad, are entirely made according to the mind. In this way, through the power of the great wisdom of the unconditioned dharmakāya, whatever they think in mind, bodhisattvas of the tenth ground are without exception sovereign throughout the ten directions at once, fully knowing and seeing all, because they take the universal light wisdom as their essence. Because the essence of wisdom is without reliance, in accord with nature it pervasively encompasses the dharmadhātu, equal in measure to empty space, filling the worlds of the ten directions. Through the great function of non-substantial wisdom, it complies with thought; through non-forgetting wisdom, all is accomplished according to thought. Through possessing both universal and particular wisdom, universal and particular, formation and decay, identity and difference are performed together; through the sovereign wisdom of the broad and narrow, large and small, transformative penetrations are unimpeded. Through the wisdom of being of the same essence as all sentient beings, they can transform the realms of all sentient beings purely into lands of pure realms. Through the non-dual wisdom of self and other, one body makes many bodies, and many bodies make one body. Through the wisdom of the dharmakāya being devoid of size and free from measure, they can broadly contain Buddha lands within a single hair-pore. Through the wisdom equal to empty space, without boundary or direction, they manifest birth in a single thought-moment filling the ten directions without coming or going. Through the wisdom like an echo, they can respond like an echo, manifesting bodies matching sentient beings. Through possessing fully perfected wisdom of merit and virtue, they constantly dwell in wondrous lands, constantly co-dwelling with all sentient beings. Were it not for the empowering support of the Noble One, sentient beings would not see the wisdom power and spiritual penetrations of such a bodhisattva of the tenth ground. Although it is said that its nature is equal to empty space, empty space is vast yet without function. The wisdom of such a tenth ground fills empty space; that wisdom lacks substantial nature and is uncreated is just like empty space. Yet following the power of thought, it pervades and fills empty space, circumstantial fruitions overlapping without end in transformative penetration. Just like a wish-fulfilling maṇi jewel, although by nature it has neither agent nor action, it takes the same color as the objects of mind of all beings. The rest is fully present in the text itself.

29.12

The ninth section has eighteen and a half lines of the sūtra, explaining the portion where, when the great assembly hears of the spiritual penetrations of the bodhisattva of the tenth ground and gives rise to doubt, Vajragarbha Bodhisattva enters the samādhi of the essence of things and manifests bodhisattva spiritual penetrations to dispel the doubts for the assembly. In this section, there are approximately ten matters: first, the great assembly harbors doubts; second, Vimukticandra makes the request; third, Vajragarbha enters absorption; fourth, the realm manifested by the absorption; fifth, the great assembly all see their own bodies inside Vajragarbha's body; sixth, manifesting a bodhi tree exceptionally tall and distinct; seventh, under the tree there is a Buddha seated upon a lion throne named King of the Penetration of All Wisdom; eighth, the great assembly sees the Buddha; ninth, Vajragarbha Bodhisattva ceases his spiritual penetrations; tenth, the great assembly again sees their own bodies, each in their original place, obtaining what they never had before. As for the samādhi of the essence of all Buddha lands, it is precisely the unconditioned body of Dharma-nature. As for the bodhi tree, it is considered as attained as the retribution of practices of the body of Dharma-nature. As for the Buddha under the tree named King of the Penetration of All Wisdom, it is precisely the unconditioned great wisdom within Dharma-nature, called 'King' because of its sovereignty. As for these three dharmas, the essence of all sentient beings is constantly like this; it is only because they do not apply effort themselves to reveal and develop it. The rest is fully present in the text itself.

29.13

The tenth section has twenty-seven lines of the sūtra, explaining the portion where the wisdom and spiritual penetrations of a bodhisattva of this stage are unmatched by lower grounds and cannot be compared to the Tathāgata's spiritual power and wisdom. In this section there are approximately ten dharmas: first, Vimukticandra asks the name of the samādhi; second, Vajragarbha Bodhisattva directly answers the name of the samādhi; third, he again asks about the realm of the samādhi; fourth, Vajragarbha directly answers; fifth, he directly expounds the general characteristic of attaining samādhi in the Dharma Cloud Ground; sixth, he explains that the spiritual penetrations of the three karmas of a bodhisattva of the Dharma Cloud Ground are unmatched by lower grounds; seventh, he explains that briefly expounding the realm of the Dharma Cloud Ground, to speak of it at length would be difficult to measure in immeasurable hundreds of thousands of kalpas; eighth, Vimukticandra asks what the Buddha's spiritual power is like; ninth, Vajragarbha raises a lump of earth to compare with the amount of earth in the four continents as difficult to compare, and Vajragarbha directly states that the power of the path of the tenth ground is still difficult to proclaim, how much more so could the Tathāgata's spiritual power be expressed; tenth, he raises a simile to explain the essential purport therein. As is fully present in the text.

29.14

The eleventh section has thirty-five and a half lines of the sūtra, explaining the portion where a bodhisattva of this ground is not different from the body, speech, and mind karma of the Tathāgata, does not abandon the power of the bodhisattva's samādhis, and serves and makes offerings to all Buddhas for countless kalpas. Within this, there are approximately twenty Dharma gates: first, not being different from the Tathāgata's body, speech, and mind karma; second, not abandoning the power of the bodhisattva's samādhis; third, serving and making offerings to all Buddhas for countless kalpas; fourth, being empowered by the spiritual power of all Buddhas so that wisdom increases and excels; fifth, being skilled at explaining all questions and challenges within the dharmadhātu; sixth, the simile of pure gold inlaid with maṇi jewels to form a divine gem crown; seventh, the Sovereign Deva King wears it, while other devas cannot equal it; eighth, directly expounding that lower grounds cannot equal a bodhisattva of this ground; ninth, like the simile of Maheśvara Deva being able to bring coolness to the minds of sentient beings, explaining that a bodhisattva of this ground can cause all sentient beings to attain the wisdom of all wisdoms; tenth, the Two Vehicles and bodhisattvas of the nine grounds all cannot match them; eleventh, for a bodhisattva of this ground, the Buddha World-Honoured Ones further proclaim the ten gates of wisdom; twelfth, explaining that the wisdom pāramitā practiced by a bodhisattva of this ground is the primary, while the remaining nine are its companions; thirteenth, explaining that for now the broad outline of this ground is briefly expounded, while to expound it at length is inexhaustible; fourteenth, presenting that a bodhisattva of this ground receives the investiture and becomes the Maheśvara Deva King; fifteenth, explaining that a bodhisattva of this stage is skilled at broadly practicing the four means of embracing; sixteenth, not departing from mindfulness of the Buddha-Dharma and the wisdom of all modes and all wisdoms; seventeenth, considering oneself capable of serving as a refuge for all sentient beings; eighteenth, diligently cultivating further oneself; nineteenth, attaining in a single thought-moment ten ineffable hundreds of thousands of kotis of nayutas of samādhis; twentieth, if added with supreme vow-power, it surpasses the previous number manifold. The textual meaning is fully present in the sūtra itself. As for 'Maheśvara,' here it is translated as 'Great Sovereign'; it is the highest of the form realm, possessing great sovereignty over the great trichiliocosm, whose spiritual penetrations, path-power, and wisdom are unsurpassed.

29.15

The twelfth section has forty-two and a half lines of sūtra text, explaining the part where the ten great mountain kings and Lake Anavatapta are cited as an analogy for the sequential wisdom and expedient means of the ten grounds. This single section has twelve subsections of sūtra text in total; as the sūtra sets these out by itself, there is no need to make further subheadings. At the beginning of the text, Lake Anavatapta is cited to symbolize how, from the initial mind of the ten abodes—from the bodhicitta—flows forth the water of roots of goodness and great vows, filling sentient beings through the four means of embracing without exhaustion, continually increasing further, until it enters the ocean of all-knowledge. This illustrates that from the abode of the initial aspiration of the mind, one is born within the water of the Tathāgata's wisdom and great vows, accomplishes sentient beings through the practices of the four means of embracing, and fills the ocean of all-knowledge, gradually broadening and expanding without ever departing from the substance of that initial water of wisdom and great vows. Furthermore, the ten mountain kings on the great earth are cited as an analogy to show that from the ground of the Tathāgata's wisdom arise the ten kinds of progressive cultivation, which, without departing from the substance of the ground of wisdom, gradually become higher and more sublime. This is just as the fivefold tenfold dharmas across the five stages do not depart from the Tathāgata's ground of all-knowledge of universal light, giving rise to the fivefold tenfold progressive cultivations. Such fivefold, five-stage, tenfold cultivations are altogether of one time, one limit, and one thought-instant, without higher progression across before-and-after in the three times, because they take the Tathāgata's wisdom as their substance. It is also like the water in Lake Anavatapta flowing to become the great ocean, or the ten great mountain kings arising from the earth of Jambudvīpa without departing from the substance of the earth. By examining this with concentration and wisdom, it can be seen. That one attains Buddhahood upon initial aspiration is exemplified by this; one should understand it by analogy to this. Therefore, the ten faiths were spoken in the Hall of Universal Light: this hall is brought forth as a karmic fruition of the wisdom of universal light, showing that the cause is taught within the fruit, since fully completing practice does not depart from this wisdom. As for the ten mountain kings, the King of Snow Mountains (Himavat) symbolizes the first ground, as the meaning is fully clear in the sūtra text itself. The subsequent ones should be understood accordingly. Next is the King of the Fragrant Mountain (Gandhamādana). Next is the King of Mount Vaidārya (Vaiḍūrya): 'vai-' here means 'manifold', and '-dārya' means 'bearing'; because this mountain can bear manifold jewels, flowers, and fruits, it symbolizes the third ground, as the meaning is clear in the sūtra text itself. As for dhyāna, liberation, samādhi, and samāpatti: why is it that, like dhyāna, it is simply called samādhi that accords with the essence? It explains that when marks of consciousness do not operate, it is like the sun not yet having risen, which is the character *mei* [obscure]; because conceptual consciousness is dark and obscure, right wisdom then manifests. *San* means 'correct' [right], because from the eleventh month to the first month the three yangs arise, so three is taken as right. When the three yangs arise, wisdom then shines, because wisdom is taken as right. When the five aggregates do not arise and worldly sentiments abruptly cease, it is called *mei*. Through this, right wisdom can manifest, so it is called *san-mei* [samādhi]. Furthermore, a single cessation forms the character *zheng* [right]. As for *sanmabadi* [samāpatti], it explains that the obscurity of the five aggregates can manifest right wisdom; hence it is called samāpatti, which is right wisdom. Because the five aggregates are obscured and right wisdom manifests, it is called liberation and dhyāna, and comprehensively called the samādhi of the great essence. Specifically citing its practices, the King of the Sage Mountain (Ṛṣi) signifies the fourth ground, its meaning being as in the sūtra. As for Mount Gandhara (Gandhamādana/Gandhāra), *gan-* here means 'pair', and *-dhara* means 'bearing'; it explains that this mountain is jointly borne by yakṣas and great spirits. This mountain illustrates that the fifth ground attains the two kinds of wisdom—supramundane and mundane—along with supernatural powers and all clarities, being able comprehensively to master and bear them. The King of Mount Aśvakarṇa signifies the stage of the sixth ground, as the sūtra itself details. The King of Mount Nemindhara, named 'the mountain that holds the rim', signifies the Ground of Far-Reaching Practice, being able to bear all the practices of sentient beings' extreme views, and even comprehensively bear the three realms and six destinies. Mount Cakra[vāḍa], which here means 'the encircling wheel', surrounds the trichiliocosm, illustrating that on the eighth ground effortless practice is spontaneously perfected. As for Mount Ketumatī, *ketu* means 'banner' and *matī* means 'wisdom', illustrating the Ground of Good Wisdom. Mount Sumeru is situated within the four continents of Jambudvīpa and in the midst of the great ocean, illustrating that on the tenth ground of the Cloud of Dharma, the wisdom of the Middle Way is perfected, comprehensively encompassing all samādhis. From 'O sons of the Buddha' downward for one and a half lines of sūtra text, it concludes the distinctions among the ten grounds, which obtain their names due to distinctions within all-knowledge. It shows that fundamental wisdom, from the abode of initial aspiration up to the ten grounds and the Buddha-ground, is non-dual, yet obtains its names on account of distinctions in wisdom. The above twelve subsections are each as presented in the text of the sūtra. The sequential significance of the grounds they signify is clearly stated by the sūtra itself.

29.16

The thirteenth section has fourteen lines of sūtra text, citing the ten virtues of the great ocean as an analogy for the sequential advancement through the ten grounds. The meaning within it is divided into two parts: first, citing the ten virtues of the ocean; second, relying on the ten virtues of the ocean to express the Dharma. It cites the distinctions and progressive cultivations of wisdom across the ten grounds, the text and meaning of which are complete as written. Each of the ten dharmas is complete; there is no need to make subheadings for the text.

29.17

The fourteenth section has twenty and a half lines of sūtra text, presenting the part where the ten natures of the maṇi jewel surpassing all gems are cited to symbolize the ten grounds surpassing all sages; within this section, it is roughly divided into six parts. First, from 'O sons of the Buddha' down to 'fulfills their wishes according to the minds of sentient beings', there are six lines of sūtra text, explaining the part that cites the ten natures of the maṇi jewel. Second, from 'O sons of the Buddha' down to 'can broadly perform Buddha-work for sentient beings', there are seven and a half lines of sūtra text, explaining the part that directly cites the sequence of preparatory practices across the ten grounds. For example, the sixth ground thoroughly understands the twelve links of dependent origination and thoroughly understands that the root and branch, essence and marks of the causes and conditions of birth, old age, sickness, and death are of single suchness. What is taught in the sixth ground—using skillful means to contemplate birth and death, penetrating dependent arising to its very depths—is analogized to drilling. On the seventh ground, by taking various kinds of wisdom of skillful means as thread, one can follow birth and death without receiving any defilements. On the eighth ground, the myriad practices are spontaneously employed throughout all realms of sentient beings, while wisdom is perpetually without substantive nature and immovable like a banner. The rest is fully detailed in the text itself. Third, from 'O sons of the Buddha' down to 'cannot be heard', there are two lines of sūtra text, praising how difficult these grounds are to hear. Fourth, from 'Liberation Moon' downward, there is about one line of sūtra text, being the part where Liberation Moon asks how much merit is obtained from hearing this Dharma. Fifth, next there is about one and a half lines of sūtra text where the Bodhisattva Vajragarbha replies that it is like the merit accumulated by all-knowledge, explaining that the one who hears the Dharma has merit like that of a Buddha. Sixth, from 'Why is this?' downward, there are three and a half lines of sūtra text, explaining the part where doubts arise regarding the vastness of the merit gained from hearing this Dharma as described. For instance, all-knowledge is the fundamental wisdom attained by the Buddha; if the merit of one who hears the Dharma is like that of the Buddha, why is this? It explains that only through hearing this Dharma do faith and understanding arise; because hearing it at first is the foremost head of all-knowledge, and because the merit of the cause of initial faith shares the same substance with the fruit, it shows that without cause there is no fruit—just as without fruit there is no sprout, and without sprout there is no fruit—in order to show that faithful mind places faith in the fruit, thereby establishing the cause. This is just as in the teaching of the stage of the ten faiths, within the Tathāgata's great wisdom hall of the universal light dharmadhātu, ten wisdom Buddhas are taught, with the Immovable Wisdom Buddha at their head to serve as the faithful mind; for the Immovable Wisdom Buddha and the ten wisdom Buddhas are the wisdom-fruits of one's own mind, and ultimately completing them does not diverge from this wisdom. The remaining meaning is fully clear in the text. The intention is like a seed sowing fruit to become the cause of its birth: the fundamental wisdom is compared to the seed, and the discriminating wisdom is the preparatory practice compared to the fruit upon the sprout; by this, these two wisdoms each possess boundless merits.

29.18

The fifteenth section has twenty-two and a half lines of sūtra text, explaining the six kinds of eighteen marks of shaking of the great earth evoked by the preaching of this Dharma-gate of the ten grounds. Within this section, it is again divided into three parts. First, from 'At that time, by the Buddha's supernatural power' down to 'all worlds were also likewise', there are eight lines of sūtra text, explaining the part where the majesty of the Dharma shakes the earth and the devas rain down offerings. Second, from 'At that time, again by the Buddha's supernatural power' down to 'all likewise came to bear witness', there are nine lines of sūtra text, explaining the part where bodhisattvas of the same name, Vajragarbha, from the ten directions all come to bear witness. Third, from 'At that time, Vajragarbha' downward, there are about six lines of sūtra text, explaining the part where he observes sentient beings and the conditioning phenomena and wishes to speak verses. As for the statement that from beyond worlds as numerous as the dust motes of ten billion Buddha lands in each of the ten directions, bodhisattvas as numerous as the dust motes of ten billion Buddha lands came to this assembly: this explains that the Dharma of the original substance of the ten grounds is vast and exceedingly manifold; taking the dust motes of ten billion lands as the measure of distance and large number, it gathers all these bodhisattvas who have newly entered the ten grounds so that they have no doubt regarding the Dharma-wisdom of cause and fruit, root and branch. It explains that the original fruition-dharmas of the ten grounds are brought to unite with the wisdom of the bodhisattvas newly entering these ten grounds without duality, and gathers the inferior [stages] of the preceding nine grounds to enter the vast wisdom of the tenth ground, thereby displaying the quantity of dharmas far and near. It also explains that the Dharma spoken by Vajragarbha unites without duality with that of all Buddhas of the ten directions. 'Beyond the worlds' means the stages below. 'Coming to this assembly' means advancing and entering this wisdom of the tenth ground. Praising with 'Excellent!' explains that the Dharma spoken is accurate and not discordant. Having the 'same name' explains that the wisdom of the Dharma-treasury is identical. The 'worlds each being distinct' explains the distinct wisdom and distinct practices. 'All named Vajraguṇa' explains that the discriminating wisdom and practices do not depart from the virtue of vajra. The Buddha being titled 'Vajradhvaja' explains that vajra wisdom can destroy all deluded karma and is itself without substance that could be moved. The remaining meaning is fully clear in the text. As with all-knowledge being fundamental wisdom, 'wisdom' again is discriminating wisdom; since it is functioning from within all-knowledge, it is stated doubly.

29.19

The sixteenth section has eighty-three lines of verses, which comprehensively praise the path from the initial aspiration on the first ground up through these ten grounds, repeating in verse all ten grounds sequentially at one time; its text and meaning are complete in the sūtra itself. 'Chapter on the Ten Concentrations', 'Chapter on the Ten Supernormal Powers', 'Chapter on the Ten Forbearances', 'Chapter on Asaṃkhyeyas', 'Chapter on the Tathāgata's Lifespan', 'Chapter on the Abodes of Bodhisattvas'.

29.20

Chapter 27: The Ten Concentrations

29.21

In this chapter, the Buddha himself speaks the names of the ten concentrations, and Samantabhadra speaks the functions of the ten concentrations, in order to show that the Buddha's fundamental wisdom is the essence, while Samantabhadra's discriminating wisdom is the function, showing that all activities do not depart from the substance of the great concentration of fundamental wisdom. For this reason, the gate of quiescent function is again expounded within the Hall of Universal Light of fundamental wisdom.

29.22

To explain this 'Chapter on the Ten Concentrations', it is roughly divided into five sections: first, explaining the purpose of the assembly's convening; second, explaining the reason for reiterating the initial attainment of Buddhahood in the country of Magadha before preaching this assembly; third, clarifying the causes and conditions for expounding these eleven chapters of the sūtra in this Hall of Universal Light; fourth, sequentially explaining the general meaning of the eleven chapters; fifth, explaining the text according to the chapters.

29.23

First, explaining the purpose of the assembly's convening: because one arouses faith from within this Great Wisdom Hall of Universal Light and takes immovable wisdom as progressive practice, up until the tenth and eleventh grounds where the path is fulfilled and practices completed reaching the Buddha-fruit, never departing from the fundamental wisdom. Therefore, this assembly must convene to clarify that the cause is not displaced; because time is not displaced, wisdom is not displaced, and practice is not displaced, cause and fruit being of one substance. This is just as when Sudhana saw Maitreya, Maitreya made him turn back to see Mañjuśrī and enter Samantabhadra's body.

29.24

Second, explaining the reason for reiterating the initial attainment of Buddhahood in the country of Magadha before preaching this assembly: the sūtra states, 'At that time, the World-Honoured One had first attained correct awakening in the bodhimaṇḍa of the Dharma of the araṇya in the country of Magadha, and entered the samādhi of the limit of a kṣaṇa in the Hall of Universal Light.' This shows that from his initial attainment of Buddhahood and the turning of the wheel of Dharma over forty years, along with his descent from the heavens, all does not exceed a single kṣaṇa, because time is neither displaced nor transitioned. Fearing that later sentient beings might lose this fundamental meaning and falsely conceive transitions, it must be reiterated to clarify that from beginning to end there is no time that can transition. This clarifies that all Buddhas of the three times and all sentient beings together share one unchanging substance; from the progressive practice of initial faith, passing through the five stages, they never depart from the year, month, day, and hour of the initial moment, nor from the Tathāgata's Dharma of fundamental wisdom.

29.25

Third, explaining the causes and conditions for why these eleven chapters of the sūtra are spoken here in this Hall of Universal Light: The explanation is: to make clear that at the first assembly, at the bodhimaṇḍa, when [the Buddha] first attained correct awakening, the Buddha brought forth the fruition he himself had just accomplished to encourage practice. At the second assembly, in the Hall of Universal Light, it is explained that this is the saṃbhoga-residence where the Tathāgata's great wisdom abides in its own fruition. Ten Buddhas of wisdom were spoken of, headed by the Buddha of Immovable Wisdom, to serve as the gateway of faith and progressive practice, causing those who first generate the bodhicitta to give rise to faith and advance in practice from this great wisdom residence of Universal Light, ultimately returning to accomplish their original buddhahood without departing from the Tathāgata's fundamental wisdom, fundamental practices, and original time—all things remaining as they originally were. Here, following the ten grounds, at the place of the original mind of faith, these eleven chapters of the sūtra are spoken to elucidate cause and effect relying on the original time, days, months, and years—all relying on the origin; therefore, eleven chapters are spoken in this place. These eleven chapters of the sūtra elucidate all the realms that exist at the moment of attaining buddhahood, thereby making clear that those who are able to generate the bodhicitta accomplish buddhahood for themselves, no different from Vairocana Buddha in the first assembly. Cultivating by modeling oneself after this pattern, it is entirely like the original. Because, from the perspective of wisdom, there is no time, all Buddhas of past and present in the ten directions accomplish buddhahood at the very same time as one who generates the initial resolve right now. Illuminated by wisdom, this can be seen; heard with the emotional consciousness, one is immediately bewildered. Therefore, to indicate that relying on the origin is like this, [the Buddha] speaks the gateway of the beginning and end of the Buddha-fruition again in the original place. Hence, it is spoken to indicate that the beginning and end within the essence of the dharmadhātu are of the same limit. This is discussed in terms of the ultimate truth, and does not comply with the teachings adapted to worldly sentiments that speak of many kalpas.

29.26

Fourth, explaining in sequence the general meaning of the eleven chapters: First, it is explained that the "Chapter on the Ten Samādhis" is the great essence of the quiescence and function of all Buddhas of past and present, all-pervading and without time. Second, it is explained that the "Chapter on the Ten Supernormal Powers" is the all-pervading universal light wisdom of all Buddhas of past and present, sovereign in benefiting sentient beings, as well as the supernormal powers of their karmic retribution. Third, the "Chapter on the Ten Forbearances" is the forbearance gateway of practicing in accordance with the self-essence unconditioned dharmakāya of all Buddhas of past and present in the ten directions, wherein all dharmas are unproduced. Fourth, the "Chapter on the Asaṃkhyeyas" and fifth, the "Chapter on the Merit of the Radiance of the Secondary Marks" elucidate the dharmas of the two follies that obscure the Buddha-fruition; these two chapters of the sūtra are spoken by the Tathāgata himself. Sixth, the "Chapter on the Lifespan of the Tathāgata" is the differing spans of life manifested by all Buddhas according to the longer or shorter capacities and natures of sentient beings, whereas their own saṃbhoga-lifespan is equal in years to empty space. Seventh, the "Chapter on the Abodes of Bodhisattvas" is the division within the Buddha-fruition for embracing sentient beings, making clear that the practice gateways of bodhisattvas are constantly uninterrupted. Eighth, the "Chapter on the Inconceivable Qualities of the Buddhas" makes clear that the wisdom and virtues of all Buddhas of past and present are difficult to conceive and beyond the reckoning of emotional consciousness. Ninth, the "Chapter on the Ocean of Major Marks of the Ten Bodies of the Tathāgata" makes clear that the two fruitions—circumstantial and primary—of the Buddha's saṃbhogakāya are difficult to measure. Tenth, the "Chapter on the Practice of Samantabhadra" makes clear that the practices of benefiting oneself and benefiting others, shared by all Buddhas of past and present in the ten directions, are fully completed. Eleventh, the "Chapter on the Manifestation of the Tathāgata" makes clear that when the practitioners of the five stages fulfill their progressive ascension through the stages, their own Buddha arises and appears, and the two practices of transcending the world and entering worldly entanglements are perfected. Mañjuśrī is the master of the wisdom that transcends entanglements, and Samantabhadra is the master of the complete practice of entering the mundane; because both practices are perfected in this chapter, the two are made to question and answer each other to expound this gateway of manifestation. The general meaning of the eleven chapters above is like this. While each will be explained separately in following the text, their grand outline will be clarified once again. They comprehensively elucidate the rules of practice in the stage of Buddha-fruition from the eleventh ground onward, which is also the essence from which all bodhisattvas and all sentient beings never depart; since this time-period does not alter or shift, it clarifies that time does not shift.

29.27

Fifth, explaining the text according to the chapter: In proceeding to interpret this single "Chapter on the Ten Samādhis", five sections are distinguished: first, explaining the intention behind the chapter's coming; second, explaining the title of the chapter; third, why there are repeated assemblies three times at this place; fourth, explaining why this single place reiterates three times the initial attainment of correct awakening in the country of Magadha; fifth, interpreting the meaning following the text.

29.28

1. In explaining the intention behind the chapter's coming: It makes clear that upon the eleventh ground, having already expounded the practices of progressive cultivation and the differentiations of wisdom's function, one has already fulfilled this stage of the Buddha-fruition's universal light wisdom; it clarifies that the essence of the dharmadhātu is multiple and unhindered in quiescence and function; furthermore, it clarifies the beginning and end of progressive cause-and-effect cultivation, making clear that time and dharmas do not shift—hence, this chapter must come. Moreover, it makes clear the sovereignty of one and many, pure and mixed, identical and distinct—hence, this chapter must come. Furthermore, it makes clear that bodhisattvas of the tenth ground know for themselves that they have not yet perfected the practices of Samantabhadra and have not seen Samantabhadra's body—hence, this chapter must come. This is fully and naturally clarified in this chapter itself.

29.29

2. In explaining the title of the chapter: It clarifies that in this chapter the Tathāgata himself expounds the names of the ten kinds of samādhi; hence the title is established on the basis of the teaching expounded. This samādhi is the constant, eternal dharma of all Buddhas of past and present, causing all bodhisattvas of the five stages to attain it alike, and all sentient beings also share this same essence. Samantabhadra expounds its function, clarifying that the Buddha is the essence and Samantabhadra is the function.

29.30

3. Regarding why there are repeated assemblies three times at this place: It clarifies that the mind of faith, the essence of samādhi, and the "Chapter on Leaving the World", together with Samantabhadra's constant practice—these three matters are altogether the cause and effect of the single essence of the Tathāgata's universal light wisdom, as well as the constant practice of Samantabhadra Bodhisattva subsequent to the Buddha-fruition. They are entirely the single function of universal light wisdom; throughout its cause and effect from beginning to end, its times, days, months, and years possess no temporal substance. Because these three assemblies are repeated, they all exist in a single instant; it is not as worldly sentiments perceive, where one departs and then comes again. Because these three assemblies are repeated, occurring in a single instant and a single assembly, there are these three kinds of Dharma affairs; or, by taking the distant and near kalpas of the three periods of time to form the nine periods of time, they interpenetrate repetitively without obstruction. Because they do not depart from the wisdom of universal light, having neither beginning nor end, there is nothing it does not seal, and no end it does not penetrate; because the sea of kalpas of the three periods of time is entirely a single instant, the causes and effects of the five stages also do not exceed this essence of samādhi.

29.31

4. Explaining why this single place reiterates three times the initial attainment of correct awakening in the country of Magadha: It makes clear that this single work has five tiers of cause and effect. What are the five? First, as when the Buddha first attained the Way under the bodhi tree, demonstrating the attainment of correct awakening and assembling the assembly of spirits, devas, and others—this is one tier of Buddha cause and effect. Second, in the Hall of Universal Light, he expounds the cause and effect accomplished by the Buddha himself to lead subsequent practitioners to cultivate with faith and progress—namely, emitting light from between his eyebrows and assembling the retinue. Third, the expounding of these eleven chapters, including the "Chapter on the Ten Samādhis", clarifies the Buddha-fruition accomplished through the complete fulfillment of their own practice by all bodhisattvas who cultivate with faith and progress, passing through the six stages of faith, abodes, practices, dedications of merit, the ten grounds, and the eleventh ground—these eleven chapters are this. Fourth, the "Chapter on Leaving the World" is all Buddhas, having achieved the Buddha-fruition, constantly performing the benefit of sentient beings through their own fruition-practices; it is also named the chapter on 'benefiting the world'. One must not take it as 'leaving' in the sense of departure; [interpreting it thus,] this chapter's title might well lead to error. The translation masters may have presumed to fathom the Buddha's intent, yet taking this meaning also allows the sense to penetrate. In these four sections of the sūtra text, the beginning of each chapter states: "At that time, the World-Honoured One was in the country of Magadha, in the bodhimaṇḍa of the Dharma of aranya, having first attained correct awakening," clarifying that the entire sūtra is spoken simultaneously in a single instant by the wisdom of bodhi without prior or subsequent limits; it is not as perceived by sentiment and calculation as having before and after. The ancients said that he assembled repeatedly for three assemblies in the Hall of Universal Light, but that was not the intended meaning. Not only is this entire sūtra spoken without shifting from the limit of a kṣaṇa, but his descent of the spirit from Tuṣita heaven and entering into nirvāṇa are also like this. Even the Buddhas of inexhaustible kalpas across the three periods of time are also in a single instant, all accomplishing buddhahood without departing from this single limit of a kṣaṇa. Within what originally has no time, all sentient beings falsely give rise to appearances of length and brevity across many kalpas; once awakened, these are fundamentally non-existent. The meaning of this section of the sūtra text now is to clarify that within the wisdom of bodhi there are no appearances of length or brevity, times or days, coming or going; therefore, it generally says that he first attained correct awakening in the country of Magadha. Illuminated by wisdom, this can be seen; thought upon with worldly sentiment, one is immediately bewildered. Even for all the assemblies of ascending to the heavens, it is always said that without departing from the Hall of Universal Light beneath the bodhi tree, he ascended to Trāyastriṃśa, Yāma, and the other heavens. This is because the fundamental wisdom of bodhi is of an essence that is inherently all-pervading, devoid of views of interior or exterior, intermediate, long or short, extended or brief, large or small, going or coming. Fifth, the "Chapter on the Dharmadhātu" is the shared fruition of all Buddhas, common to both ordinary beings and sages, not departing from the fulfilled fruition of the infinite virtues and functions of the great wisdom of the dharmadhātu. All Buddhas attain correct awakening by means of this great wisdom of the dharmadhātu, which is also named the Great Wisdom Hall of Universal Light. Through these five sections of the sūtra, it comprehensively clarifies that the infinite sūtra-scroll without beginning or end of the single true, unobstructed great wisdom is equal in measure to all realms in the ten directions, recited and held completely within the limit of a single kṣaṇa; it is also named the Universal Eye Sūtra. The intent is to clarify that the expounding of this entire sūtra as well as the appearance in the world and nirvāṇa do not depart from this fruition of the dharmadhātu within the limit of a single kṣaṇa. This "Chapter on the Dharmadhātu" is the ultimate fruition of the realm of bodhi wisdom, and it entirely encompasses the whole sūtra.

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新華嚴經論 — Classical Chinese