新華嚴經論 30

English (machine translation) 30

Language: English

The sixth section, 'Furthermore, the bodhisattva Universal Eye heard the Tathāgata praise the pure merits of Samantabhadra', contains thirty-two lines of sūtra text; within this section, there are again seven subsections. First, from 'At that time the bodhisattva Universal Eye' down to 'neither did he see anything'—consisting of three lines of sūtra text—clarifies the part where the bodhisattva Universal Eye searches for Samantabhadra by means of ten ineffable samādhis but is still unable to see him. Second, from 'Then the bodhisattva Universal Eye' down to 'did not see at all'—which is about three and a half lines of sūtra text—clarifies the part where the bodhisattva Universal Eye rises from samādhi and reports to the Buddha that he did not see the bodily, verbal, and mental karmas or the seat of the bodhisattva Samantabhadra. Third, from 'The Buddha said: "So it is"' down to 'reaching the ultimate limits of the dharmadhātu'—consisting of twelve lines of sūtra text—clarifies the part where the Buddha praises for Universal Eye the profound three karmas of Samantabhadra, which cannot be seen by means of samādhis that have entering and exiting. Fourth, from 'Good sons' down to 'none is in vain'—consisting of three and a half lines of sūtra text—clarifies the part where the Buddha praises that the benefit of seeing, hearing, drawing near to, and serving the bodhisattva Samantabhadra is never in vain. Fifth, from 'At that time Universal Eye' down to 'bowed with heads to the ground in reverence'—which is about three lines of sūtra text—clarifies the part where Universal Eye and all the bodhisattvas yearn for Samantabhadra, recite 'Namo' three times, and bow with heads to the ground in reverence. Sixth, from 'At that time the Buddha told Universal Eye' down to 'you will then be able to see the bodhisattva Samantabhadra'—consisting of six and a half lines of sūtra text—clarifies the part where the Buddha further urges Universal Eye and the assembly to pay reverence once more and universally visualize the dharmadhātu, searching for the bodhisattva Samantabhadra as if right before their eyes. Seventh, from 'At that time' down to 'all saw the great being Samantabhadra'—consisting of one and a half lines of sūtra text—clarifies the part where Universal Eye and the assembly of bodhisattvas, relying on the Buddha's admonition, pay reverence even more earnestly, and Samantabhadra, knowing the proper time, desires to manifest his body for them. The above seven subsections in thirty-three lines of sūtra text do not see the bodhisattva Samantabhadra; the intention is to clarify that because Universal Eye and the other bodhisattvas use entering and exiting samādhi, they cannot see the three karmas, the seat, or the sphere of Samantabhadra. Bringing up the metaphor of the dwelling place of various illusory forms within illusory arts and letters, it clarifies that the substance of illusory arts and letters is completely without a place—how could one search for it? One cannot search for it through the locus of entering and exiting samādhi; removing their sinking into quiescence and production-and-cessation, he instead directs them to think and reflect, clarifying that thoughts, reflections, and dynamic functions are in their own substance universally pervasive, functioning while constantly tranquil, and not something to be extinguished again. Therefore, Samantabhadra enters the dharmadhātu universally with adamantine wisdom, having nothing to practice and nowhere to abide in all worlds, just as the bodies of all sentient beings are non-bodies, having no coming and no going, attaining inexhaustible, nondiscriminating, and sovereign supernormal powers. This clarifies that allowing things to be inherently genuine is called 'supernormal' (shen). Being neither non-action nor non-thinking, neither samādhi nor distraction, neither coming nor going, letting wisdom pervade everywhere to benefit beings with sovereignty and responding to their capacities by manifesting: this is called 'penetration' (tong). All dharmas being like this, without entering or exiting samādhi or distraction, only then does it match the functions and seat of the three karmas practiced by Samantabhadra. As for the substance of the seat of a tenth-ground bodhisattva, it is only said to have the measure of a trichiliocosm. This seat of Samantabhadra is equal in measure to empty space, the great Lotus Treasury of the entire dharmadhātu. Clearly we know that the capacity of wisdom of a tenth-ground bodhisattva is still separated from it; by ascending to this stage from such a position, through entering and exiting in such discordant ways and through so many ineffable samādhi gates, there are still the obstacles of limited quiescence and function, not yet having attained the great sovereignty of the bodhisattva Samantabhadra subsequent to the fruition stage of the tenth ground. Therefore, having sought Samantabhadra three times and ascended three levels, only when they turn back to generate thoughts and reflections does he finally manifest his body. As for speaking of the matters regarding the realms of the ten samādhis, the intention is to reproach that in the tenth ground there is still the habit of seeking world-transcendence, so in the worldly sphere of saṃsāra one has not yet attained equal and sovereign functioning throughout the ten directions. For this reason, the Tathāgata instructs them to turn back and generate thoughts and reflections, so as to remove the pure mind of being habituated to world-transcendence in the tenth ground; this is to cure the delusion of residual habitual tendencies regarding world-transcendence based on the real and the conventional in the tenth ground. The above intention is to cure the bodhisattvas of the tenth ground whose two habitual tendencies of relying on the real and the conventional are not yet eradicated, and whose two habitual tendencies of quiescence and distraction are not yet exhausted, having the habit of entering and exiting various samādhis; hence they have not yet attained tranquil entry into saṃsāra. It is just like the nature of empty space, which is uncreated yet always universal, not contained by any limits or measures, and taken as the substance by all sentient beings and their spheres. Samantabhadra's wisdom is like empty space, taken by all sentient beings as their substance. When sentient beings are themselves deluded about wisdom, it is called ignorance; the bodhisattva Samantabhadra accords with the matters of their delusion, manifesting form bodies face-to-face in the worlds of the ten directions. Because wisdom has no substantial entity and is like empty space—not of a created nature, having no coming or going, neither arising nor ceasing—it merely uses the ocean of wisdom equal to empty space to awaken the deluded in all places. Because wisdom has no substantial marks, it can accord with the great function equal to the dharmadhātu and the space realm. How could bodhisattvas of the tenth ground stage, searching by means of entering and exiting samādhi, be able to see him? Therefore, the Tathāgata said to the bodhisattvas: searching for the substantial marks of illusory arts and letters, can anything be found? When the mind that seeks the illusion cannot even be found, how could there be illusory marks to be sought? Therefore, using entering and exiting samādhi and the seeking mind to seek the unattached, skillful wisdom body of Samantabhadra's great function, completely nothing can be found. Therefore, the Tathāgata taught the bodhisattvas to turn back and generate thoughts and reflections and earnestly pay three homages to the bodhisattva Samantabhadra; only then, by his supernormal power, did he manifest his body in accordance with their capacities, clarifying that the wisdom body cannot be sought in the locus of a samādhi, because the substance of wisdom has nowhere to abide and nothing to depend on. If one thinks, reflects, aspires, and rejoices, he immediately manifests transformation bodies in accordance with capacities, having no location or basis, just as a valley echo only has the sound responding to an object: if one searches for it, there is no place to be found. The Buddha said: 'The bodhisattva Samantabhadra is right now present in this bodhimaṇḍa assembly, abiding close to me, from the beginning without moving or shifting.' This clarifies that because fundamental wisdom is by nature independent, it is called 'right now present in this bodhimaṇḍa'. Because it can remedy the aggregates of views that grasp at attainment, through the unobstructed, universal, particular, identical, and different universal light wisdom that is identical in substance with the great function of all buddhas of the ten directions, it is called the 'assembly'. The boundless sea of discriminating wisdom is functioning equally at once, without shifting from the wisdom that is independent and unattached to the substance of fundamental wisdom; this is called 'abiding close to me, from the beginning without moving or shifting'. Saying 'recite Namo' clarifies taking refuge and following in faith. Interpreting according to Dharma: South corresponds to the hexagram Li, because the center of Li is empty; because it is empty and devoid, Li is clarified as the sun. Li governs the mind; when the mind penetrates the principle of emptiness and nonexistence, the mind-wisdom is brilliant, hence one says 'Namo' to signify taking refuge in and following the wisdom of the principle of emptiness and nonexistence in faith. For this reason, Sudhana inquiring of friends in the south also has this meaning. The dragon girl attaining buddhahood in the south also has this meaning. As long as one penetrates the wisdom of the principle of emptiness and nonexistence, all ten directions are 'Namo'. If one grasps all dharmas as real and existent, all ten directions are 'North'. The rest of the text is clear of itself.

30.3

Seventh, the section from 'At that time' onward consists of nineteen and a half lines of the sūtra; within this division where Samantabhadra intends to manifest his body, it is further divided into three sections. First, the seven lines of the sūtra from 'At that time, Samantabhadra Bodhisattva' down to 'manifested all the Buddhas of the three times' explain the division where Samantabhadra Bodhisattva manifests his body in accordance with receptivity. Second, the two and a half lines of the sūtra from 'At that time, Universal Eye Bodhisattva' down to 'just like seeing all the Buddhas of the ten directions' explain the division where the assembly of bodhisattvas gets to see Samantabhadra, and the bodhisattvas rejoice just as if seeing all the Buddhas of the ten directions. Third, the approximately ten lines of the sūtra from 'At that time' onward explain the division where the power of faith and understanding of the bodhisattvas and the original vows of Samantabhadra Bodhisattva cause clouds of offerings to rise up, their light universally illuminating to extinguish the three evil destinies and causing the bodhisattvas to enter Samantabhadra's practices. Because Samantabhadra Bodhisattva is seen immediately when manifesting his body in accordance with receptivity, seeking him by means of entering and emerging from samādhi results in failure to see him, which clarifies that the wisdom without entering or emerging cannot be sought by producing entering and emerging from samādhi. Unless one's stage corresponds and one's path is identical, wisdom will naturally unite [with him]. That he is seen through mindful recollection is because it is a manifestation of the body in accordance with receptivity, after which one only then unites with his fundamental body. The remaining meanings are fully contained in the text itself. The intended meaning is that wisdom without dependence or abiding is the great essence of Samantabhadra, and manifesting the body in accordance with receptivity is the great function of Samantabhadra.

30.4

Eighth, the section of nine and a half lines of the sūtra from 'At that time, Universal Eye Bodhisattva' onward explains Universal Eye praising Samantabhadra's ten kinds of vast abodes, and the Tathāgata praising Samantabhadra's ten vast merits. Its meaning is as praised in the text.

30.5

Ninth, the forty-five lines of the sūtra explain the Tathāgata bidding Samantabhadra expound the ten great samādhis. Within this, it is further divided into eight sections. First, the four and a half lines of the sūtra from 'At that time, the Tathāgata' down to 'shall attain transcendence' explain the division where the Buddha bids Samantabhadra explain the ten great samādhis. Second, the approximately six lines of the sūtra from 'What are the ten?' down to 'the unhindered wheel samādhi' explain the division where the Tathāgata himself first states the names of the ten samādhis. Third, the approximately one and a half lines of the sūtra from 'These ten great samādhis' down to 'will explain, and are now explaining' explain the division where these samādhis are jointly spoken by all Buddhas of the ten directions and the three times. That the names of the samādhis were spoken by the Tathāgata himself indicates that the Tathāgata is the essence of the samādhis; that he bade Samantabhadra explain the efficacy and function of the samādhis clarifies that Samantabhadra is the function of the samādhis, in order to clarify that within the stage of the fruit of buddhahood, essence and function are consummate. In this regard, according to essence it is termed 'Buddha', and function is 'Samantabhadra'; this stage unites essence and function with sovereign mastery. Fourth, the approximately four and a half lines of the sūtra from 'If bodhisattvas' down to 'is called sovereign mastery over all phenomena' explain the division where the Buddha praises that if one hears of these samādhis, takes joy in them, and practices them, this is called attaining the Buddha's sovereign mastery. Fifth, the nine and a half lines of the sūtra from 'This bodhisattva' down to 'universally understands all that is spoken by the Buddhas' explain the division where those who cultivate and train in these ten samādhis attain freedom from attachment to all phenomena and turn the wheel of the Buddha's Dharma with sovereign mastery and skill. Sixth, the five and a half lines of the sūtra from 'These are the gates of the Dharma characteristics of bodhisattvas' down to 'is the gate of adorning and purifying all worlds by the Buddha's spiritual power' explain the division where the Buddha praises that cultivating these ten samādhis enables entry into ten kinds of Dharma gates. Seventh, the twelve and a half lines of the sūtra from 'If a bodhisattva enters this samādhi' down to 'manifests various vast spiritual penetrations' explain the division where the Buddha praises that if one enters this samādhi, one attains great skillful means and efficacious functions, manifesting the attainment of buddhahood without abandoning the cultivation of bodhisattva practice. Eighth, the one and a half lines of the sūtra from 'Therefore' onward explain the division where the Tathāgata encourages and bids Samantabhadra speak of the sovereign mastery of the virtues and functions of these ten samādhis. The meaning within the text is self-evident from the sūtra. In this way, the meaning of the eleven chapters of the sūtra from the 'Chapter on the Ten Concentrations' onward is that by using the supramundane great compassionate wisdom attained within the ten grounds, one accomplishes the worldly great compassionate wisdom, bringing discriminating wisdom to consummate sovereign mastery, only after which the practices of Samantabhadra are fully perfected. Because supramundane compassionate wisdom is the fruit of buddhahood, and worldly discriminating wisdom and compassion are the practice of Samantabhadra and the bodhisattva path, it is only at the 'Chapter on the Manifestation [of the Tathāgata]' that the two practices finally reach their completion.

30.6

Tenth, the ten sections of the sūtra from 'At that time' onward explain the division of the sovereign mastery of the ten kinds of samādhis. Within this text, regarding the first, the Universal Light Samādhi, it is divided into four headings: first, explaining the name of the samādhi; second, clarifying the essence and function of the samādhi; third, adducing the realm of the samādhi; fourth, explaining the meaning following the text. First, explaining the name of the samādhi: why is it called 'Universal Light Samādhi'? 'San' (sam-) means correct. 'Mei' (ādhi) means concentration; when the conscious mind does not manifest, it is called 'mei'. Correct wisdom universally pervading is called 'universal'. Illuminating delusion and shattering confusion is called 'light'. Leaving no phenomenon unpenetrated is called 'illumination'. Second, clarifying the essence and function of the samādhi: it clarifies that this samādhi takes the fundamental wisdom of the dharmakāya as its essence, and the ten kinds of inexhaustible wisdom as its function. Because of this meaning, the Buddha himself spoke the names of the samādhis, and Samantabhadra spoke the functions of the samādhis. Third, adducing the realm of the samādhi: in this first samādhi, briefly adducing the division of its realm, it takes the trichiliocosm as a single lotus flower, manifesting a body pervading atop this lotus flower sitting cross-legged. Within that body, it further manifests the trichiliocosm, wherein there are ten billion sets of four continents; in each and every set of four continents it manifests ten billion bodies, each body entering ten billion times ten billion trichiliocosms, and in those worlds, in each and every set of four continents, it manifests ten billion times ten billion bodhisattva practices, each bodhisattva practice generating ten billion times ten billion resolute understandings, bringing ten billion times ten billion faculties to perfection, each faculty accomplishing ten billion times ten billion non-retrogressing karmas of the bodhisattva Dharma. Yet the bodies manifested are neither one nor many, and entering concentration and emerging from concentration are without any confusion; increasing and expanding twofold and twofold like this afterward, it is fully as the sūtra explains. This is the realm of the first samādhi; its intended meaning is that bodies and lands interpenetrate layer upon layer, universally pervading without vast and inexhaustible limit. Fourth, explaining the meaning following the text: within this section, ten meanings are briefly adduced. 1. Samantabhadra Bodhisattva received the Tathāgata's intention to speak this samādhi, not taking the credit for himself; 'zhi' means intention. 2. Reiterating the name of the samādhi. 3. Adducing the bodhisattva's ten kinds of inexhaustible wisdom. 4. Clarifying that such a bodhisattva can generate ten kinds of boundless minds. 5. Clarifying that this bodhisattva has ten kinds of discriminating wisdom for entering samādhi. 6. Clarifying the ten kinds of skillful wisdom for entering samādhi. 7. Adducing the simile of Rāhu, the asura king, who without destroying his original body manifests transformed bodies. 8. Clarifying the bodhisattva's deep penetration of the Dharma gate that mental phenomena are like illusions. 9. Clarifying the simile of a monk contemplating the impurity of his internal body without destroying his original body as it was. 10. Clarifying that a bodhisattva abiding in this samādhi contemplates the dharmakāya, seeing all realms and mundane phenomena universally enter his body. Cultivating and training in the Universal Light Samādhi as above takes contemplating the fundamental wisdom of the dharmakāya as essence, takes the ten inexhaustible wisdoms as function, takes generating the ten boundless minds as the practice to be performed, and takes the ten kinds of discriminating wisdom for entering samādhi as the power of the identical and distinct sovereign mastery of samādhi; it uses the ten kinds of skillful wisdom for entering samādhi to cause the samādhi body—with one or many Buddha lands and sentient being lands appearing within the body—not to abolish its own body, which always remains as it was, and further manifests measureless bodies within the body to cross over sentient beings and make offerings to all Buddhas. As the text below states: 'Abiding in this samādhi, contemplating the dharmakāya, he sees all realms universally enter his body.' In this, it clarifies seeing all realms and mundane phenomena while remaining unattached to all realms and mundane phenomena, because the nature of the dharmakāya originally has no measure of inside, outside, large, small, middle, or extreme; because phenomena are seen thus; and because phenomena are thus free of attachment. This is because the realms and mundane phenomena manifested from the principle of the dharmakāya's absence of nature and absence of marks are all of the nature of shadows and illusions; because realms and mundane phenomena are all of the single flavor of the dharmakāya without dual marks; and because all resultant realms are like reflections, layer upon layer without obstruction. As for Rāhu, the asura king, this clarifies being able to seize the sunlight and cause the world to suffer distress; for 'luo' (rā-) means to seize, and 'hou' (-hu) means distress. 'Asura' means having no celestial wondrous sport. The transformative matters within this are self-evident from the sūtra.

30.7

Second, concerning the Wondrous Light Samādhi, the four meanings within this section are as before: first, explaining the name of the samādhi; second, clarifying the essence and function of the samādhi, as will be clarified below; third, clarifying the realm of the samādhi; fourth, clarifying the explanation of meaning following the text. First, explaining the name of the samādhi: its name is established to clarify that the pure essence of the principle and wisdom of the dharmakāya can manifest wondrous light. Second, explaining the essence and function of the samādhi: it clarifies that this samādhi likewise takes fundamental wisdom as its essence, and illusory wisdom as its function. Third, clarifying the realm of the samādhi: entering trichiliocosms as numerous as the dust motes of a trichiliocosm, within each and every world further manifesting bodies as numerous as the dust motes of a trichiliocosm, and so forth up to each and every body emitting light rays as numerous as the dust motes of a trichiliocosm, fully as the sūtra explains; and so on up to the bodhisattva's body being able to manifest all lands of sages and common mortals, mutually illuminating and manifesting, interpenetrating layer upon layer. This is the realm of this samādhi, fully as the sūtra clarifies. Fourth, explaining the meaning following the text is further divided into two: first, an extensive division of the sūtra's meaning; second, explaining the meaning following the text. First, the extensive division of the sūtra's meaning: within this section, it is extensively divided into ten sections. 1. The one line of the sūtra from 'O Sons of the Buddha' onward is the division where Samantabhadra Bodhisattva addresses the assembly and reiterates the name of the samādhi. 2. The eleven lines of the sūtra from 'O Sons of the Buddha, this bodhisattva' down to 'the various phenomena are also not destroyed' explain the division where the broad and narrow realms of entering samādhi, and the bodies and lands, illuminate, manifest, and interpenetrate each other, with light and reflections layer upon layer without confusion. 3. The eight lines of the sūtra from 'O Sons of the Buddha, just as when the sun rises' down to 'nor does it depart from the water' explain the division of the simile of sunlight illuminating and manifesting the seven jeweled mountains, the ocean waters, and the valleys between mountains, where the shadows of this sunlight mutually illuminate and manifest each other in layer upon layer of inexhaustible light and shadows. 4. The five lines of the sūtra from 'O Sons of the Buddha, the bodhisattva mahāsattva' down to 'constantly never abandons' explain the division where such a bodhisattva abides in the wondrous light vast samādhi, neither destroying mundane characteristics nor destroying the true nature, abiding in neither and destroying neither. 5. The seven lines of the sūtra from 'O Sons of the Buddha, just as an illusionist' down to 'the original day is not destroyed' explain the division of the simile of an illusionist conjuring days, months, and years of varying lengths through illusion without destroying the original day. 6. The seventeen lines of the sūtra from 'The bodhisattva mahāsattva' down to 'does not destroy those many worlds' explain the division where a bodhisattva entering this wondrous light great samādhi can cause one and many worlds to be alternately produced and mutually interpenetrate without hindering one another. 7. The eleven lines of the sūtra from 'Why is this?' down to 'this is called one who abides in the Dharma of great compassion' explain the division where the bodhisattva abides in the Dharma of selflessness, without hindrance regarding the realms of self and other, body and mind, across all phenomena. 8. The six and a half lines of the sūtra from 'O Sons of the Buddha' down to 'because of non-retrogression' explain the division where this bodhisattva enters a single world with incalculable worlds, skillfully knowing the distinctions among countless sentient beings and the distinctions of bodhisattvas' entries, with Buddhas appearing everywhere, manifesting his own body before each and every Buddha to cultivate all practices, yet with his body neither coming nor going between here and there, capable of sovereign mastery over identity and difference. 9. The five and a half lines of the sūtra from 'Just as an illusionist' down to 'the latter does not confuse the former' explain the division where the simile of an illusionist illustrates what is produced by the bodhisattva's real wisdom as being like an illusion. 10. The twenty and a half lines of the sūtra from 'The bodhisattva fully knows all mundane phenomena' onward explain the division where entering this wondrous light great samādhi attains sovereign mastery in the gate of wisdom illusions.

30.8

Second, concerning interpreting the meaning following the text: this section takes the fundamental uncreated wisdom-nature as naturally all-pervading, and uses shadow-like wisdom to manifest all realms. Self and other mutually enter one another; the one and the many are unobstructed. Due to fundamental wisdom, the many enter into the one; due to shadow-like wisdom, the one manifests many realms, each with distinct physical colours and appearances. As for 'that upon which worlds depend': practicing in the present life is the cause for future lives. 'The establishment of worlds' explains the principles and patterns of the establishment of each distinct world. 'Worlds abiding together' means that within a single world many classes of sentient beings dwell together. 'The radiance and colors of worlds' refers to cases where sentient beings abide within the Buddha's radiance. For instance, the sun, moon, and stars are transformed by the collective karma of monarchs and beings in the human realm, their essential brilliance ascending aloft; furthermore, there are deities who dwell in them, residing within. 'The comings and goings of worlds' refers to their sustained movement and revolution to and fro in empty space, which this bodhisattva fully knows. The names of the gods of the eight classes are as already explained in the First Assembly. 'The dharma of pudgalas': [a pudgala is] 'one who repeatedly takes rebirth,' explaining that by repeatedly adopting unwholesome phenomena one is led to painful retribution. 'The dharma of māṇavas': the teachings for youths. The rest is fully detailed in the sūtra itself.

30.9

Third, the 'samādhi of the spiritual superknowledges of sequentially and universally travelling to all Buddha lands': in this section there are roughly three divisions: first, explaining the name of the samādhi; second, explaining the essence and function of the samādhi; third, interpreting the meaning following the text. First, concerning explaining the name of the samādhi: why is it named the 'samādhi of the spiritual superknowledges of universally travelling to all Buddha lands'? Because this samādhi takes the self-nature of principle as all-pervading, so the self-essence of the function of wisdom is all-pervading; since the self-essence of the function of wisdom is all-pervading, spiritual superknowledges are all-pervading. This explains that in terms of the all-pervading self-essence of principle and wisdom, illusion-like wisdom responds to beings through movement and stillness, while based on fundamental wisdom there is perpetually no coming or going, no here or there, no prolonging or contracting. It is named on this basis, called the 'samādhi of the spiritual superknowledges of universally travelling to all Buddha lands.' Second, concerning explaining the essence and function of the samādhi: this samādhi takes the dharmatākāya as essence, and uses fundamental wisdom giving rise to illusion-like wisdom as function. This illusion-like wisdom is like an echo in an empty valley: responding to things it forms a sound, yet naturally lacks an essence of its own. Because these two wisdoms take the dharmatā as essence, both possess virtuous functions while having nothing upon which they depend. It is like this fundamentally for the minds of all sentient beings as well; yet because wisdom naturally lacks a self-nature and cannot cognize itself, it pursues objects and falls into confusion. Contemplating them through the two gates of calm-abiding and insight, both delusion and awakening rely on the source. Here, taking the dharmakāya as the essence of calm-abiding, and contemplating the twelve links of dependent origination to form the essence and function of wisdom, it clarifies that concentration can engender wisdom, and insight can give rise to wisdom. Third, concerning interpreting the meaning following the text: the two points are as before. First, broadly outlining the sūtra's meaning: in this section it is broadly outlined into four sections. 1. From 'O sons of the Buddha' onwards down to 'spiritual superknowledges,' there is one and a half lines of the sūtra, which is the section where Samantabhadra reiterates the name of the samādhi. 2. From 'O sons of the Buddha, this bodhisattva' onwards down to 'reaches the ultimate,' there are sixteen and a half lines of the sūtra, explaining that entering this samādhi, one is sovereign in prolonging and contracting without discrimination, and never forgets any phenomena. 3. From 'Just as the god of the sun' onwards down to 'is also just like this,' there are three and a half lines of the sūtra, explaining the simile of the god of the sun illuminating the four continents with neither day nor night arising or perishing. 4. From 'O sons of the Buddha' onwards down to 'skillful wisdom,' there is one and a half lines of the sūtra, bringing together all the above to conclude the section on the samādhi. The meaning of the above text is self-contained; there is no need to explain it further.

30.10

Fourth, the samādhi of the practice of a pure deep mind: in this section, the three divisions are as before. First, concerning explaining the name of the samādhi: why is it named the 'samādhi of the practice of a pure deep mind'? Because the bodhisattva has already cultivated the principle and wisdom of emptiness and signlessness, attained a body that is all-pervasive like principle and wisdom, and giving rise to the previously mentioned all-pervading body of principle and wisdom, applies the deep mind through skillful wisdom to make offerings—accompanying all the Buddhas who are offered the ten items such as incense, flowers, and canopies—yet the mind is unruined, and the dharmakāya and wisdom-body remain uncreated and thoughtless; hence it is named on this basis. Second, concerning explaining the essence and function of the samādhi: it takes the fundamental wisdom of the dharmakāya as essence, and gives rise to expedient skillful wisdom, raising offerings of ten items to as many Buddhas as there are sentient beings, as function. Third, concerning interpreting the meaning following the text: the two points are as before. First, broadly outlining the sūtra's meaning: in this section it is outlined into four sections. 1. From 'O sons of the Buddha' onwards, there is one line of the sūtra, explaining that Samantabhadra Bodhisattva reiterates the name of the samādhi. 2. From 'O sons of the Buddha, this bodhisattva' onwards down to 'does not discriminate the marks of the Tathāgata's appearance in the world and nirvāṇa,' there are eighteen and a half lines of the sūtra, explaining making offerings of the ten items such as incense, flowers, and canopies to as many Buddhas as there are sentient beings. 3. From 'O sons of the Buddha, just as a midday mirage' onwards down to 'are all discriminated by the conceptual mind,' there are seven lines of the sūtra, explaining the simile of a midday mirage to illustrate that the bodhisattva knows the Tathāgata's appearance in the world and passing away. 4. From 'O sons of the Buddha, this samādhi' onwards down to 'skillful wisdom,' there are ten lines of the sūtra, explaining the simile of entering samādhi being like remembering without forgetting the realms seen in a dream and skillfully explaining them to others. Fourth, interpreting the meaning following the text: its meaning is complete in the text itself. However, one who enters this contemplation must skillfully attain its proper balance: one must first enter the concentration of non-thought and non-mind, realize the principle of the dharmakāya, and accord with the nature of empty space; only then can one, in fundamental wisdom and expedient wisdom, give rise to the mind of making offerings. When both arising and ceasing are extinguished, one must attain sovereignty and act in accordance with principle and wisdom. If one only cultivates the empty, signless dharmakāya, then one cannot give rise to the function of wisdom. If one only generates thoughts exclusively without seeing the signless dharmakāya, then it is purely conditioned. Following the sequence and expedients of these ten concentrations one by one, each is clearly explained in the sūtra text itself.

30.11

Fifth, the samādhi of the treasury of adornments of knowing the past: in this section the three divisions are as before. First, concerning explaining the name of the samādhi: why is it named the 'great samādhi of the treasury of adornments of knowing the past'? When this bodhisattva enters into this concentration, they are able to know the kalpas and lands in which past Buddhas appeared and the Dharma gates through which past Buddhas appeared. Adorning the fundamental wisdom of one's own mind, endowed with discriminating wisdom and thereby accomplished, it is named for making offerings in the preceding samādhi. In concentration one must know the sequential Dharma gates of the kalpas and lands and of the Buddhas' appearances. Second, concerning explaining the essence and function of the samādhi: it takes fundamental wisdom as essence, and uses discriminating wisdom that knows the sequence of kalpas and lands as function. The rest below is complete in the text. Third, concerning interpreting the meaning following the text: the three wheels are spiritual superknowledges, mind-reading, and orthodox instruction; these are the three pure wheels, explaining that in this samādhi one attains spiritual superknowledges, skillfully remembers without forgetting, and skillfully explains all teachings. 'Kalala' means 'thin curd' in Chinese, referring to the initial moment of conception being like thin curd. The remainder is complete in the text itself.

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Sixth, the samādhi of the treasury of the radiance of wisdom: this clarifies that this bodhisattva is able to know all the Buddhas in all future kalpas, whether they have already preached the Dharma or have not yet preached the Dharma, being able to know them all fully. 'The treasury of the radiance of wisdom' means that the wisdom that encompasses the kalpas of the three periods of time without departing from a single thought is called a 'treasury.' The remaining meaning is complete in the text itself. As for the names of the kings of the eight classes and so forth therein, they have already been explained in the First Assembly. Here they do not signify Dharma, but draw near to the Tathāgata solely for the sake of making offerings and venerating the Dharma.

30.13

Seventh, the samādhi of fully knowing the Buddha-adornments of all worlds: this clarifies that this bodhisattva is able to enter universally into all worlds of the ten directions, see all the adornments of teaching and transformation of all Buddhas, seeing them completely, and attend upon them and make offerings, and having the teachings they hear universally enter all destinies, exhausting them all entirely; therefore it is named on this basis. The meaning of the text therein is clearly explained in the sūtra itself.

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Eighth, the samādhi of the differentiated bodies of all sentient beings: this clarifies that entering this samādhi one can manifest Buddha bodies and bodies identical to the differentiated bodies of sentient beings, appearing in accordance with their respective kinds; hence it is named on this basis. Furthermore, because one can enter samādhis of sameness, difference, accord, and opposition, it is named on this basis. The remaining meaning is complete in the text itself.

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Ninth, the samādhi of sovereignty in the dharmadhātu: this clarifies that this bodhisattva, within each individual pore of their own body, enters samādhi, and naturally is able to know all worlds and know the phenomena of the world, and fully knows all worldly phenomena in the realms of empty space throughout the ten directions, even fully knowing the Buddha and bodhisattva assemblies. Why is this? Because wisdom accords with the dharmadhātu; because wisdom has neither center nor periphery, nor large or small measure; because it is like empty space; because the essential nature of wisdom is clear and luminous. The empty space within a single pore has no large or small measure, being identical to the realm of empty space. It can fully and universally know all realms of the worlds of the ten directions. This cannot be known by calculating with emotional consciousness; only after it is revealed through the concentration of expedient means that extinguishes conceptual thought, when principle and wisdom appear before one, can one become capable of this. This is the exhaustion of concentration and death of thought, without thinking and without mind; it only tallies with it through the seal of uncreated wisdom, hence it is called the samādhi of sovereignty in the dharmadhātu. Not abiding in emotional fabrication, leaving it to wisdom to know universally, it is called sovereignty in the dharmadhātu. As this sūtra says: 'Like the space inside a hole where an insect ate a mustard seed, it is not diminished'—it can be seen with thought-free wisdom, but if one tries to know it through thinking, one immediately errs. When views of the body and edges are exhausted, the ten directions and the measure of one's body are of the same nature, without exterior or interior; yet if emotional consciousness remains, they are obstructed. As for the four rivers flowing out from the palace of the great dragon king Anavatapta: according to the sūtras, atop Mount Gandhamādana is Lake Anavatapta, from whose four sides four rivers respectively flow out. On the east is the Śītā River, flowing from a lion's mouth with vajra sands, flowing east into the land of Cīna, and then entering the eastern sea. On the south is the Gaṅgā River, flowing from an elephant's mouth with silver sands, flowing into South India, and then entering the southern sea. On the west is the Sindhu River, flowing from a cow's mouth with golden sands, flowing into the land of Sindhu, and then entering the western sea. On the north is the Vakṣu River, flowing from a horse's mouth with lapis lazuli sands, entering the lands of Persia and Fulin, and then entering the northern sea. The lake is fifty yojanas in length and breadth, and the mouths on each of its sides are each one yojana wide. The symbolic dharmas therein are clearly explained in the sūtra itself. An utpala flower is here called a blue lotus. A padma flower is here called a red lotus. A kumuda flower is here called a small white flower; before this flower blooms its petals are completely gathered together, hence its name. A puṇḍarīka flower is here called a hundred-petaled lotus. As for the dragon king Anavatapta: 'a' means 'non-', and 'navatapta' means 'torment'; meaning that this dragon is forever free from the heat and torment among dragons. The literal meaning and symbolic dharmas therein are each fully detailed in the sūtra.

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Tenth, as for the great samādhi of the unimpeded wheel: a 'wheel' is like the thousand-spoked adamantine wheel of a wheel-turning king, in which the hub, spokes, rim, and linchpins are all complete. It indicates the perfection of practice that shatters birth and death, expressing that this bodhisattva's myriad practices of compassion and wisdom, spiritual penetrations, and power of the Path fill the realms of sentient beings, and that the severing of sentient beings' delusions is completely fulfilled. It indicates that one's own Buddha-fruit is already accomplished, yet the bodhisattva's wisdom, compassion, vows, and practices never rest; not departing from a single thought, they fulfill the kalpas of the three periods of time; not departing from a single pore, they equally pervade the sentient being realms of the ten directions' dharmadhātu; the clouds of the practice of compassion and wisdom cover everything at once. Therefore, it is named the samādhi of the unimpeded wheel. As for the dragon king Manasvin: 'mana' means mind, and 'svin' means kindness; that is to say, this dragon king raises clouds and sends down rain arising from a mind of loving-kindness. As for the elephant king Airāvaṇa dwelling on the flank of the golden mountain: Airāvaṇa here means 'fragrant leaf', named because near its jewel cave there are many fragrant-leaf trees. Furthermore, it emanates thirty-three heads; upon each head are six tusks; upon each tusk emanate seven pools; in each pool emanate seven lotuses; taking the fragrant purity of the leaves of the emanated lotuses, it is named from this. It resides on the flank of the foremost golden mountain; knowing when Śakra wishes to travel for recreation, it disappears here and appears in heaven; when escorting Śakra to the garden to wander and sightsee, it transforms its body to resemble a deva; when Śakra returns to the palace, it reverts to an elephant's body, escorts Śakra back to the palace, then disappears in heaven and emerges in the jewel cave. This metaphor is raised to illuminate that although this bodhisattva has already achieved the rank of a Buddha, he does not destroy the expedient practices. Just as that elephant king, though able to emanate a body to become a deva, never loses the original rank of an elephant. The remaining extensive meanings are fully present in the sūtra text. The above ten concentrations contain ten textual sections of meaning, illustrating that from the initial aspiration to the attainment of the Path, from beginning to end, from birth to entry into nirvāṇa, all take this limit of a kṣaṇa as their essence; and so too with all Buddhas throughout antiquity and the present, for all attain Buddhahood simultaneously. The elongation or shortening of sentient beings' births is, in terms of the real, devoid of beginning or end. Furthermore, it illuminates that the eleven chapters of this single assembly collectively clarify that, reaching the Buddha-fruit according to one's rank, one does not destroy the expedient practice of the path of Samantabhadra. As from the ten faiths onwards, relying on the Tathāgata's fundamental wisdom, one gives rise to Samantabhadra's practices and vows, teaches and transforms sentient beings, and enriches and purifies the wheel of one's own wisdom. Just as in the metaphor of refining true gold through the ten pāramitās, this too is not separate from the essence of this concentration. Now, arriving at the eleventh ground and beyond, the grinding and refining of one's own wisdom having concluded, it is purely the practice of Samantabhadra that benefits sentient beings. Therefore, this initial assembly of the Chapter on the Ten Concentrations brings together [the stages] from the initial aspiration onwards, and the attainment of Buddhahood by all Buddhas since beginningless time, without the passage of temporal kalpas. The Buddha-fruit and Samantabhadra's expedient practices, devoid of beginning, end, temporal kalpas, bodily actions, or mental activities, fill the ten directions; never stepping out from a single pore and never departing from a kṣaṇa, they do not change. All ancient and modern periods of time, three times, years, and kalpas are all subsumed within this Chapter on the Ten Concentrations. Sentient beings in their delusion falsely construct elongation and shortening; when delusion is resolved, they return to the source. Taking this Chapter on the Ten Concentrations as the fundamental essence, the constant way devoid of elongation and shortening is fundamentally like this.

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Chapter Twenty-Eight: The Ten Spiritual Penetrations

30.18

In explaining this chapter, two gates are distinguished: first, explaining the chapter's purpose of arrival; second, explaining the meaning following the text. First, explaining the chapter's purpose of arrival: it is to clarify that previously there was the Chapter on the Ten Concentrations, while this clarifies arising function through concentration, which constitutes the ten kinds of spiritual penetrations. Second, explaining the meaning following the text: it clarifies that below are the ten kinds of spiritual penetrations. The names of the ten spiritual penetrations are fully listed below as clearly detailed in the text. The first section contains thirteen and a half lines of the sūtra, setting forth the total number of the ten kinds of penetrations and setting forth the great function of the initial penetration of the knowledge of others' minds. The second section contains eleven lines of the sūtra, illuminating the great function of the penetration of the knowledge of the divine eye. The third section contains twenty-four and a half lines of the sūtra, illuminating the great function of the penetration of the knowledge of recollecting past lives as one wishes. The fourth section contains eighteen lines of the sūtra, illuminating the penetration of the knowledge of exhausting the kalpas of the future limit. The fifth section contains thirteen and a half lines of the sūtra, illuminating the great function of the penetration of the complete knowledge of the divine ear. The sixth section contains twenty and a half lines of the sūtra, illuminating abiding in spiritual penetrations devoid of an essential nature and giving rise to thirteen kinds of great functions of spiritual penetrations. The seventh section contains thirteen lines of the sūtra, illuminating the great function of the penetration of the knowledge that skillfully distinguishes the sounds and languages of all sentient beings. The eighth section contains forty-one lines of the sūtra, illuminating the great function of the penetration of the knowledge that manifests the adornment of immeasurable asaṃkhyeya form bodies. The ninth section contains twenty-two and a half lines of the sūtra, illuminating the great function of the penetration of the knowledge of all dharmas; this clarifies giving rise to all discriminating wisdom from fundamental unconditioned wisdom. The tenth section contains thirty-five and a half lines of the sūtra, illuminating the great function of the penetration of the knowledge of the samādhi of the extinction of all dharmas; this section illuminates constantly giving rise to great wisdom, great compassion, and great function within the principle of the quiescent extinction of the Dharma-nature to benefit living beings ever completely. As for King Yama: this translates as 'restraining and checking', meaning to check and admonish transgressing people so that they can be freed from suffering. All of the above ten spiritual penetrations take the inconceivable, unconditioned, unimpeded, and limitless great sovereign wisdom to give rise to limitless quiescent function and enter the jewel-net realm of multilayered, sovereign Dharma gates; none of them can be regarded through the limited views of the Three Vehicles. Like Aniruddha saying, 'With my divine eye I see the trichiliocosm as though gazing upon an āmalaka fruit in the palm of my hand', and like provisional-teaching bodhisattvas viewing the coming and going between their own and other Buddha lands as all having limits. This [chapter] is discussed in terms of the dharmakāya being limitless and devoid of interior or exterior; the wisdom-body in between is also like this—everything is completely limitless, dwelling within the multilayered great function of Indra's net. It is discussed entirely in terms of the supreme-truth heaven, the all-knowledge heaven; it is not like the mundane divine-eye and divine-ear penetrations of the higher celestial realms, nor like the penetrations of the Three Vehicles' śrāvakas, pratyekabuddhas, or pure land bodhisattvas. Because they abide in the spiritual penetrations devoid of essential nature, the body never departs from its original place, yet in all the Buddha lands of the ten directions and all the lands of sentient beings, sovereign bodies and pores are fully displayed; and the eyes, ears, nose, tongue, body, and mind without exception share one single essence and nature, like the myriad images in Indra's net mutually accommodating one another without any nature of coming, going, self, or other. The essence of these ten penetrations is thus all-pervading and thus completely penetrating, hence called 'spiritual penetrations'. Because wisdom pervades and penetrates, sharing the same nature with things and thereby knowing things, it is called 'spiritual penetrations'—it is not coming, going, self, or other. Therefore, these ten concentrations, ten penetrations, ten patiences, and so forth, are the expedients of entering birth and death to benefit sentient beings at the culmination of the stage of the ten grounds; they are also practiced universally throughout the five stages of the ten abodes, ten practices, ten dedications of merit, ten grounds, and the eleventh ground. The remaining meanings are fully present in the text.

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新華嚴經論 — Classical Chinese