新華嚴經論 29.26

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.