新華嚴經論 31

English (machine translation) 31

Language: English

31.2

Chapter Thirty-Four: The Ocean of Marks of the Tathāgata's Ten Bodies

In explaining this chapter, it is roughly divided into three gates: first, explaining the reason for the chapter's occurrence; second, explaining the master who can deliver the teaching; third, explaining the meaning according to the text.

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First, in explaining the reason for the chapter's occurrence: it clarifies that the previous chapter spoke of entering the inconceivable limit with the Buddha's own three karmas and two wisdoms, universally pervading in vastness and infinitely benefiting sentient beings; this chapter is based on the body within the inconceivable wisdom of the three karmas, hence this chapter occurs.

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Second, in explaining the master who can deliver the teaching: it clarifies that this ocean of marks is accomplished through the retribution of practice; Samantabhadra is practice, and the practitioner is made in turn to personally speak of the fruit of the virtuous retribution of his own practice.

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Third, regarding 'explaining the meaning according to the text': this chapter of the sūtra is broadly divided into ninety-nine sections. First, from 'At that time, Samantabhadra Bodhisattva...' onward down to 'all the oceans of marks' consists of one and a half lines of the sūtra, which is the initial general presentation of the Tathāgata's bodily marks being as vast and manifold as an ocean. Second, briefly explaining the ninety-seven kinds of marks of a great person, it is divided into ninety-seven sections. At the very end, it generally speaks of the various marks as numerous as the dust motes in ten lotus-treasury worlds, which serves as the general concluding synthesis. From the initial 'At that time' onward, there are ninety-nine sections of sūtra text in all; taking the adornments of the oceans of marks as numerous as the dust motes in ten lotus-treasury worlds, it is entitled the 'Chapter on the Ocean of Marks of the Tenfold Body'. The overarching meaning of this single chapter explains that the three kinds of active functions—body, speech, and wisdom—which are vast, boundless, and benefit all sentient beings, are the retributive marks of blessedness arising upon wholesome marks and practices. For example, it first brings up the thirty-two marks of a great person adorned with jewels upon the crown of the head, among which there is a mark of a great person named 'Light Shining in All Directions Emitting an Immeasurable Net of Great Light'. Regarding 'being adorned with all wondrous jewels': it first explains thirty-two kinds of jewels, clarifying that the three kinds of active functions are the universal mark of the myriad virtues. The two kinds of jewels are the two wisdoms, clarifying that because the Tathāgata's three karmas and two wisdoms are the root of cultivating manifold blessings, and because none of the oceans of myriad wholesome roots fail to take these three karmas and two wisdoms as their essence, the fruitions first induced are therefore placed at the very head. Moreover, it is because they serve to adorn the Tathāgata's head. The sūtra says, 'Among them there is a mark of a great person named Light Shining in All Directions'; 'directions' means 'dharmas', because it is the dharma of fundamental wisdom accomplishing discriminating wisdom. As for 'emitting an immeasurable net of great light': this is retributively generated from establishing teachings according to capacities within discriminating wisdom to rescue and strain all sentient beings; in terms of cause, it is named the net of light. As for 'being adorned with all wondrous jewels': because all retributively attained karmic fruitions and blessed marks are adorned by these two wisdoms. As for 'jeweled hair being pervasive': it clarifies that ordering life through wisdom, turning all around, and universally covering are retributively generated by this. As for 'jeweled hair being soft, dense, and delicate': it is because compassion is soft and gentle, rescuing the multitudes according to their capacities, and thus retributively accomplished. As for 'each and every one emitting maṇi jewel-light filling all boundless worlds, fully manifesting the Buddha's bodily form in complete perfection': it clarifies that the various discriminating wisdoms generated from fundamental wisdom, when giving rise to discriminating practices, are utterly pure and without defilement, so they retributively attain pure maṇi light fully manifesting the Buddha's body. Because these two wisdoms are pure and unimpeded, and all retributive spheres completely become functions of wisdom, they are all identical with the body. Above these three karmas, one retributively responds with ten, so above the three karmas there are thirty. Above the two wisdoms there are twenty; in all, it speaks of thirty-two kinds of jewels used to adorn the crown hair, extending throughout this crown and the body. In briefly presenting the ninety-seven kinds of marks of a great person: it clarifies that, temporarily in terms of purifying the three karmas in accord with the two wisdoms of truth and conventionality, practicing the seven factors of awakening and the ten pāramitās can purify all nine grades of afflictions of the three realms, which then become functions of wisdom. Because wisdom is pure, all retributive fruitions are also pure; because wisdom is unimpeded and sovereign, all retributive fruitions are also sovereign. As for the nine grades of afflictions: one in the desire realm; the four dhyānas of the form realm and the four dhyānas of the formless realm—these two upper realms have eight—which, together with the one of the desire realm, make nine grades. Those who can awaken to them will use the two wisdoms, the seven factors of awakening, and the ten pāramitās as skillful means to benefit themselves and benefit sentient beings; fully consummating the practice of Samantabhadra, they then retributively accomplish these ninety-seven marks. Because the ten pāramitās act as skillful means giving rise to sovereign practices and functions within the three realms, upon each of the nine grades of afflictions the practice-gates of the ten pāramitās are accomplished, making ninety kinds of marks of a great person. Because the seven factors of awakening assist in revealing the skillful means clearly and distinctly, they make seven kinds of superknowledges. By using these seven factors of awakening and ten pāramitās as auxiliary skillful practices to assist in revealing the nine grades of afflictions to become the two wisdoms of truth and conventionality, they bring great compassion to completion. Upon each single grade of affliction, ten kinds of practice-gates are accomplished, retributively generating ten kinds of marks. The ninety correspond to the ten pāramitās, and the seven kinds correspond to the seven factors of awakening. The marks as numerous as the dust motes in ten lotus-treasury worlds correspond to the two wisdoms of truth and conventionality, the three karmas, and the practice of Samantabhadra pervading everywhere universally.

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Question: From what teaching is this correspondence derived?

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Answer: All the dharma-gates of this sūtra derive solely from its own teaching; other sūtras cannot converge with this teaching-gate.

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What is its own teaching?

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Answer: Because Samantabhadra is the Buddha's own practice, the Buddha also causes the practitioner to speak of the marks retributively attained through their own practice. This is because Samantabhadra's practice is not apart from the two wisdoms of truth and conventionality, the seven factors of awakening, and the ten pāramitās. One merely knows the teaching through the name, knows the practice through the teaching, and cures delusion through the practice. When delusion is extinguished and retribution is accomplished, one then knows that what is generated by cause and effect is itself the teaching. One must not cite the practice-gates of the three vehicles of other provisional teachings to equate with the cause, effect, and retributive attainment cultivated here; merely by analogizing in sequence based on the lights previously emitted, the names of bodhisattvas, and even the numbers of the names of seats in the preceding chapters, one can understand its intention. The Buddha's engagement in Samantabhadra's practice is not apart from the afflictions of the nine grounds in the three realms to accomplish the gates of compassion and wisdom; all cause and effect retributively generated also accomplish exquisite wisdom and practice within the nine grades of afflictions of the three realms, transcending the three realms in sovereign practice and obtaining exquisite retributive karma surpassing the three realms. By deducing from this, one can clarify the Buddha's intention, which is the very teaching of the sūtra. The various marks below take these three karmas, two wisdoms, seven factors of awakening, and ten pāramitās as their essence; moreover, using the seven factors of awakening and nine pāramitās, they together accomplish a single wisdom-pāramitā, taking the wisdom-pāramitā as the Buddha-fruition. Because the seven factors of awakening and nine pāramitās are practice, they retributively obtain ninety-seven kinds of marks of a great person. The marks of a great person as numerous as the dust motes in ten lotus-treasury worlds are discriminating wisdom and great compassion fulfilling the worlds of the ten directions, retributively obtained through Samantabhadra's practice. These two explanations, earlier and later, are unified in their meaning. The various marks below, in terms of fundamental wisdom giving rise to the function of great compassion, are retributively generated in accordance with discriminating wisdom, as the text itself clarifies. As the sūtra says, 'accomplished like a dark-blue fruit [kambu?]': the intention is to clarify that the three folds of neck lines are accomplished like neck segments. It is said that in the western lands there is a dark-blue fruit whose red color is formed with three creases, and it is compared to this. As for 'Meru-treasury cloud': it clarifies the mark of a great person on the Tathāgata's right upper tooth, whose jeweled flames are lofty and distant like the shape of Mount Sumeru.

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Chapter Thirty-Five: The Light and Merit of the Tathāgata's Secondary Marks

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In preparing to explain this chapter, four gates are established: first, explaining the chapter's title; second, explaining the reason for the chapter's occurrence; third, explaining the master who expounds the teaching; fourth, explaining the meaning according to the text.

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First, regarding 'explaining the chapter's title': Why is it named 'The Light and Merit of the Secondary Marks'? It clarifies that the preceding chapter has already explained that the ocean of marks of the ten bodies has adornments of oceans of marks as numerous as the dust motes in ten lotus-treasury worlds upon the body; this chapter is in terms of the merit of the naturelessness of the marks that accords with the marks in the Buddha's body. Therefore, in terms of retributively attaining the marks of a great person through practice, light is accomplished according to the principle and wisdom of the practiced dharmakāya; hence the title of the chapter is established. It is because the light of the retributive marks is accomplished according to the wondrous principle and wisdom that destroy afflictions through practice.

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Second, regarding 'explaining the reason for the chapter's occurrence': it clarifies that the marks of a great person in the preceding chapter are retributively attained through the arising of practices in the Tathāgata's conduct, and so Samantabhadra was caused to expound them, because Samantabhadra's practice is the practice of all buddhas. These lights of the secondary marks take the merit of the naturelessness and formlessness of the dharmakāya's fundamental wisdom that follows practice as light, which can greatly benefit beings; and with this light, devoid of physical form or essential nature, it illuminates those who have affinity, just as the sound of a formless celestial drum expounds the Dharma to cause liberation. Therefore, this chapter must occur. Yet, although principle and practice are non-dual and of the same single essence, now in terms of the distinction between inducing fruitions and benefiting beings, there cannot fail to be this sequence.

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Third, regarding 'explaining the master who expounds the teaching': it clarifies that with such fruitions of wondrous principle, 'jeweled hands' carries the meaning of guiding and receiving; therefore, symbolizing the guiding and receiving of all sentient beings through the essential light of the wondrous wisdom of the dharmakāya, this chapter is established. Why does the Tathāgata himself expound this chapter? It clarifies that within the Buddha-fruition there are two delusions: first, delusion regarding the vastness of enumerative dharmas; second, delusion regarding the light and merit of the secondary marks. These two dharmas are beyond the reach of the wisdom of the bodhisattvas, and are clearly understood only when the Buddha-fruition is perfected. Because the dharmakāya of principle and wisdom merely provides an unconditioned essence for practice to penetrate the conditions of deluded sentiments, the marks of merit induced within practice belong to the accomplishment of Samantabhadra's practice. Thus, Samantabhadra's own practice retributively generates them, and Samantabhadra is again caused to personally expound the ultimate retributive fruition of his own practice. The 'Chapter on Asaṃkhyeyas' is the vastness of enumerative dharmas; the 'Chapter on the Light and Merit of the Secondary Marks' is the unconditioned merit without self-nature of the dharmakāya and wisdom-body. Therefore, neither of these two dharmas is attained based on active practice, nor can they be reached by the practice of Samantabhadra; they merely serve as the foundation for practice. They are the dharmas corresponding to the fulfillment of Samantabhadra's practice and the culmination of the Buddha-fruition stage. For this reason, the Tathāgata expounds them himself, making clear that each stage expounds the dharma-gate of its own stage so that later students will not be confused. This chapter clarifies that within the signless principle of the dharmakāya and wisdom-body, the dharmas of benefiting beings possessed by merit also proclaim through light and the reverberating sound of the celestial drum—a formless thing—and likewise expound the signless wondrous principle of the dharmakāya and the efficacy of suddenly ascending the ten grounds free of defilement. It is not something attained by the marks of harmonizing the great vows, wisdom, compassion, and myriad practices of the other lower stages; for this reason, the Tathāgata expounds it from his own stage. Although the fruition of practice and the fruition of wisdom are not distinct, when distinguishing stages in terms of dharmas, the dharmas are made distinct and clear, so that those who generate the mind and cultivate practice are not confused in understanding and practice. The intention is to clarify that the dharmakāya and fundamental wisdom do not belong to what is produced by the cultivation of practice; only great compassion and discriminating wisdom do. One must rely on this fundamental wisdom, add the power of Samantabhadra's great vows to harmonize and dedicate in cultivation and study, and constantly take fundamental wisdom as the unconditioned essence. Although this dharmakāya and fundamental wisdom add the ten pāramitās, the thirty-seven factors of awakening, the four means of embracing, and the four immeasurables to accomplish practices that benefit sentient beings, fundamental wisdom and the dharmakāya have no self-nature that could have production or destruction; they can merely serve as the essence of the fruit of liberation without defilement, without afflictions, and without the karma of the three realms for all practices and vows. Since this chapter clarifies that these secondary-mark merits can follow active practice without losing their own fruition and broadly benefit sentient beings, and this is the constant Buddha-fruition of all bodhisattva practices, the Tathāgata himself therefore expounds it. If this fruition of the virtue of wisdom did not exist, all manifold practices would be impermanent. Just as the essence of space entirely serves as the complete substance for all sentient beings, yet space does not belong to what is produced by cultivation.

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Fourth, regarding 'explaining the meaning according to the text': in this section, it is broadly partitioned into thirteen sections.

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First, from 'At that time, the World-Honoured One...' onward down to '...served as his retinue' consists of three lines of the sūtra, clarifying the section that presents the essence and function of the light.

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Second, from 'Sons of the Buddha...' onward down to '...died there and came to be born in this heaven' consists of eight lines of the sūtra, clarifying the section where, when the Tathāgata was born in Tuṣita heaven, he emitted the unconditioned pure light of the wondrous principle and wisdom of the dharmakāya, the hells obtained benefit, and the celestial drum announced the cause.

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Third, from 'Sons of the Buddha, beneath the bodhisattva's feet, the thousand-spoked wheel...' onward down to '...entered the samādhi of the seal of non-reliant wisdom' consists of forty-two and a half lines of the sūtra, clarifying the section where sentient beings in the evil destinies, illuminated by the light, renounced their retributive bodies and were born in heaven, and the celestial drum expounded the Dharma.

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Fourth, from 'Then the devaputras, having heard this sound...' onward down to '...yet could not see [him]' consists of four and a half lines of the sūtra, clarifying the section where the devaputras raised offerings and went to the heavenly palace, yet could not see Vairocana Bodhisattva.

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Fifth, from 'At that time there was a devaputra...' onward down to '...the womb of Queen Māyā' consists of approximately two lines of the sūtra, clarifying the section where the devaputra announced to the heavenly multitudes that the Bodhisattva was born in the human world.

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Sixth, from 'At that time, the devaputras, observing with the divine eye' down to 'repent and eradicate all obstacles and transgressions' has fourteen and a half lines of scripture, explaining the section where the devaputras wish to go to the human world to make offerings, and the sound of the celestial drum tells them that the Bodhisattva Vairocana has no substance that comes or goes, and also encourages them to generate the bodhicitta and repent and eradicate their transgressions.

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Seventh, from 'At that time, the devaputras' down to 'all sinful evil was entirely purified' has twenty-seven and a half lines of scripture, explaining the section where the celestial drum expounds for the devaputras the bodhisattva's repentance and eradication of sinful evil, penetrating the non-arising of karma.

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Eighth, from 'When this Dharma was spoken' down to 'still had not yet manifested a small portion of the power of the taintless samādhi' has eleven and a half lines of scripture, explaining the section where the devaputras and devakanyās attain benefit.

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Ninth, from 'At that time, those devaputras' down to 'good roots equal to the sands of one Ganges River' has twelve lines of scripture, explaining the section where the devaputras raise offerings of incense and flowers, and beings who smell the incense have their eighty-four thousand afflictions all purified, accomplishing the pure good roots of the radiant sovereign illumination of incense-banner clouds; and if beings see its canopy, they plant good roots equal to the sands of one Ganges River under a Golden-Net Wheel-Turning King.

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Tenth, from 'Child of the Buddha, when a bodhisattva dwells in this Wheel-Turning King position' down to 'teaching and transforming sentient beings' has one and a half lines of scripture, explaining the section on the extent—broad or narrow—of the sphere and position of the Golden-Net Wheel-Turning King in gathering and transforming.

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Eleventh, from 'Child of the Buddha, just as in the Clear Mirror World' down to 'will definitely attain rebirth in that Buddha realm' has four lines of scripture, explaining the section where the analogy of the Tathāgata Moon Wisdom is cited to show the benefit obtained from hearing the name.

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Twelfth, from 'When the bodhisattva securely abides' down to 'accomplishes such a pure physical eye' has nine lines of scripture, explaining the section where whoever encounters this light of the Golden-Net Wheel-Turning King instantly attains the Dharma gates of the ten grounds.

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Thirteenth, from 'Child of the Buddha, suppose someone' down to the end has twenty-one lines of scripture, explaining the section on the vast, immeasurable sphere seen by the physical eye of this pure Golden-Net Wheel-Turning King.

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Fourth, explaining the meaning following the text: within the thirteen passages of text in this chapter, three approaches are roughly established: first, explaining the cause of the light and where it comes from; second, by what causes and conditions one is touched by the light; third, explaining from what cause the celestial drum is able to preach the Dharma.

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First, regarding the cause of the light and where it comes from: it is born from the inherently pure merits of the fundamental unconditioned and non-abiding wisdom of the Tathāgata's own naturally pure dharmakāya, and can accomplish the marks and signs without depending on anything; hence it is named the 'Chapter on the Merits of the Radiance of the Secondary Marks.' This light is shared equally by all sentient beings, but without Samantabhadra's practices and vows to assist, elevate, and reveal it, Samantabhadra's practices and vows will not become manifest. Without this light's essence, one also cannot accomplish the boundless great function of the dharmadhātu; therefore, this sūtra is named the sūtra in which awakening and practice mutually adorn each other. Coming to this point, the two practices are perfected, and then each displays its own efficacy. Because the marks of the great man in the previous chapter were accomplished through Samantabhadra's practices, Samantabhadra was caused to expound them. The light of the secondary marks in this chapter is the Buddha's own fruition, the light of the fundamental unconditioned and non-abiding wisdom of the uncreated dharmakāya, and is spoken by the Buddha himself. Simply relying on the lord of the teaching to grasp the sūtra's meaning, among the lights raised, the lights of the secondary marks are immeasurable. Now, relying on this chapter, three are briefly raised.

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First, citing the Tathāgata, Arhat, Perfectly Enlightened One having a secondary mark named the Sovereign of Full Completion: this comprehensively expresses that the fundamental wisdom is without dependence and without self-nature, yet is able to universally illuminate with sovereignty, hence named the Sovereign of Full Completion. Singling out the adaptive function within this light, [the sūtra] says that from within this secondary mark emerges a great light named Blazing; this clarifies that the adaptive function can destroy delusion. That seven million asaṃkhyeyas of lights serve as its retinue clarifies that the adaptive function is fully endowed with capacities. The total number of seven hundred is based on the seven factors of awakening extinguishing the suffering of the six destinies. That it comes to seven hundred is an extension of the number, because it causes all to generate the path of the ten grounds in the One Vehicle. Because the essence of this light is the light of the Buddha fruition, those reached by the light all rely on the source. Furthermore, based on the practice and awakening prior to the eighth ground, it is seven hundred. 'Ten thousand' refers to the myriad practices. 'Asaṃkhyeya' clarifies that the essence of the light is fully endowed with capacities and universally pervasive. Next, citing that when as a bodhisattva in the Tuṣita heaven he emitted a great light named Banner King, illuminating the beings in the hells of worlds as many as the dust motes in ten Buddha lands, their myriad sufferings ceased, they attained ten kinds of purity of eye, ear, nose, tongue, body, and mind, relinquished their hell bodies and were reborn in the Tuṣita heaven, heard the sound of the celestial drum expounding the Dharma for them, attained the taintless samādhi, and brought forth the path of the ten grounds. This clarifies that the light illuminates past causes: when the cultivation power of the mind of resolution of the ten faiths was not solid, there were those who were born into evil destinies due to heedlessness; encountering the light, their suffering ceased and their three karmas returned to the source. This clarifies the fruit accomplished across three lifetimes: in the first lifetime, cultivating the mind of resolution of the ten faiths, the mind was not dedicated and committed various evil karmas; in the second lifetime, one was born in an evil destiny, dwelling in the hells; in the third lifetime, touched by the illumination of the light, suffering ceased, one was born in the Tuṣita heaven, and by the resonance of the celestial drum's announcement, the Dharma brought about the fruition of the ten grounds. These are the three lifetimes. If, within this teaching, one also generates the mind based on wisdom, exclusively seeking without laxity, and with an unheedful mind cultivates expedient concentration and enters the Buddha's wisdom, being born into the Tathāgata's household as a true child of the Buddha, that is called becoming a Buddha. Just as the eldest son born of the Wheel-Turning King's principal consort is fully endowed with the marks of a Wheel-Turning King, and though he has not yet assumed the throne, he is the king's true lineage and has no difference in essence. Likewise, the bodhisattva of initial aspiration in the ten abodes first cultivates expedient concentration from the seed of faith, personally manifests right wisdom, and is born into the Tathāgata's household. Although not yet possessing the power of supernatural penetrations to occupy the Buddha's throne, nonetheless their seed of true wisdom is not different from the Buddha. From this one lifetime of applying effort in cultivation, following right wisdom they enter transformed birth, with supernatural powers sovereign. Just as a person cultivating the conditioned ten virtues with their bodily, verbal, and mental karmas in one lifetime can still be reborn in heaven and obtain celestial supernatural powers as a fruition, how much more so when right wisdom appears before them, the dharmakāya is realized, they have no intention to do evil, and exclusively train in compassion—how could they not enter a transformed body? If discussed directly from the ultimate truth, it extends to birth and death being entirely transformation: awakening to wisdom is itself the Buddha, and does not refer to supernatural penetrations, because supernatural penetrations are provisional expedients for benefiting sentient beings. If one takes awakening directly, wisdom is correct enlightenment, while the remaining supernatural penetrations, descent, birth, and becoming a Buddha all fall under practice. Now coming to this chapter, it clarifies that awakening and practice are fully complete; the Buddha explains the previous two kinds of light. One is named the King of Light Banners, which temporarily speaks of the perfection of the fundamental wisdom of the Buddha fruition's dharmakāya, clarifying the great function of destroying delusion. In all cultivation of the path, if one does not tally with this light of fundamental wisdom, there is no time of becoming a Buddha.

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Second, citing the light of the thousand-spoked wheel beneath the foot named Sovereign of Full Completion: this clarifies that the light of the bodhisattva's advancing application of effort is represented by the feet, symbolizing the practices carried out. That it constantly emits forty kinds of light brings to completion the four stages prior to the grounds: the ten faiths, ten abodes, ten practices, and ten dedications of merit. One light among them, according with all the various desires and pleasures of the six destinies, causes them all to be fulfilled, even down to those enduring uninterrupted suffering in the Avīci hell: those who encounter this light are all reborn in the Tuṣita heaven, where the resonance of the celestial drum expounds the Dharma, and by repenting and eradicating all afflictions they attain the taintless samādhi or attain the concentration of the seal of unconditioned wisdom. This single light is the light that stimulates faith in accordance with capacities across all six destinies; the other three are the lights of the application of effort of the ten abodes, ten practices, and ten dedications of merit that bring about the full fruition of the path of the ten grounds. Because the three stages of worthies prior to the grounds are the completion of the perfect harmonization of compassion, wisdom, vows, and practice, the ten grounds merely bring to fruition the efficacy of these ten dedications of merit prior to the grounds and have no separate stages; for this reason, it only emits forty lights, not fifty. The fruit of effortlessness is the Buddha's own stage and does not belong to practice. Clarifying the light beneath the feet symbolizes the stages of vows and practices of the ten faiths, ten abodes, ten practices, and ten dedications of merit. The ten grounds accomplish merits in accordance with the Dharma, fulfilling the prior vows.

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Third, citing a secondary mark's radiance in the palm of the right hand manifesting immeasurable sovereign divine powers: this symbolizes the light of welcoming and guiding, because the hand has the meaning of welcoming and guiding. This is an expedient that is subtly identical with all worldly phenomena across the three realms, not something known by worldly gods, humans, or the three vehicles. These three kinds of light have been briefly cited to encompass all worldly realms universally; the remaining numerous ones are not discussed.

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Second, regarding by what causes and conditions one is touched by the light: the meaning of the sūtra clarifies that it is because one possessed the faithful mind in past lifetimes. As the sūtra says, 'In the past you drew close to many kalyāṇamitras,' which clarifies that in the past there was the seed of the faithful mind. 'Although creating evil karma and being born into hell,' because there was the seed of faith, when the light reached their bodies, suffering ceased and the seed was preserved, so they could immediately generate the aspiration, relinquish their bodies, and be born in heaven. If there were no seed of faith from past lifetimes, even if the light shone upon their bodies, they would remain unaware and uncomprehending.

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Third, in clarifying from what cause the celestial drum is able to preach the Dharma: as the sūtra says, "Merely through the power of Vairocana's samādhi and through the majestic power of the prajñāpāramitā does it emit sounds." Generally speaking, it is heard through three conditions: first, the power of Vairocana Bodhisattva's samādhi; second, that within the samādhi of non-substantial nature there is unimpeded, unconditioned, wondrous wisdom; third, that sentient beings in the past once heard the seed of this great wisdom of the non-substantial dharmakāya—only then are they capable of hearing such wondrous sounds. In dispelling confusion and attaining the Way, like the samādhi of being free from defilement, this is the wondrous principle of non-substantiality whose own essence lacks middle and extremes, possessing the nature of empty space; its nature is inherently free from defilement, replete with limitless wisdom, knowledge, and views, and naturally devoid of an 'I' or 'mine'. It must be activated by expedient samādhi before it becomes bright—as when Dharmamati Bodhisattva entered the samādhi of immeasurable expedients, or as when Sudhana atop Mount Sugopita attained the wisdom light of mindfulness of all Buddhas. These are all the initial manifestations at the first mind of the ten abodes. Reaching this chapter, because the initial place is not departed from and yet reached completion, it returns to the Universal Light Hall where the ten faiths were spoken to preach these eleven chapters on the eleven grounds and the gate of Buddhahood. This expresses this meaning: that Buddhahood is accomplished without departing from a single thought and without being separated by any period of time. As for expedient samādhi, one leaves the unconditioned nature to be completely and naturally settled; without gathering or taking in, one leaves the mind to be naturally peaceful, and the myriad confusions are naturally purified, and the Way naturally appears—only then can one adapt functions and execute deeds without losing its principle. Yet only through Samantabhadra's vows and practices can one accomplish the gate of the conditioned arising of the unconditioned dharmadhātu, which is the great function of compassion and wisdom, exactly like the practitioners who advance in cultivation through the five stages above. As the sūtra says, "Within forms, sounds, scents, tastes, and tangibles, internally there are five hundred afflictions, and externally there are also five hundred afflictions. For those with predominant anger, there are twenty-one thousand; for those with predominant greed, there are twenty-one thousand; for those with predominant delusion, there are twenty-one thousand; for those with equal parts, there are twenty-one thousand." In total, there are eighty-four thousand. As forms, sounds, scents, tastes, and tangibles each have five aggregates, together with the ten fettering afflictions, they all take the mental faculty as primary. Know that forms, sounds, scents, tastes, and tangibles are the external, while feeling, conception, volitional formations, consciousness, and the mind are the internal. When conditions are formed on the basis of internal and external mind and objects, they can all produce the ten fettering afflictions. Forms, sounds, scents, tastes, tangibles, feeling, conception, volitional formations, consciousness, and the mind—the subjective and objective mutually interpenetrate, with ten each internally and externally. These ten kinds of afflictions, internal and external, can each produce the ten fettering afflictions; thus, the internal and external objects each have five hundred afflictions. Because the confused mind and objects mutually support each other internally and externally, objects are formed from the internal five aggregates, and subjective cognition is produced by the external five objects. Due to these two conditions of internal and external, subjective and objective, the ten fettering afflictions continuously arise without cease, up to eighty-four thousand. Such ten fetters are all formed on the basis of the five aggregates. Within each fetter there are one hundred: multiplying the five aggregates within the ten fetters so that the five aggregates form the ten fetters, there are one hundred within each aggregate, and within the five aggregates there are five hundred. Because the five aggregates form the five dusts, within each dust there are five hundred. Taking the dusts and aggregates as internal and external, they total one thousand; correlating them with the seven consciousnesses, there are seven thousand. Divided among the three periods of time, three times seven is twenty-one, corresponding to twenty-one thousand. Thus, according to the predominance of anger, greed, delusion, and equal parts, each has twenty-one thousand, totaling eighty-four thousand. The rest is fully detailed in the text. As each of the ten fetters has the internal and external five aggregates, when the ten fetters interpenetrate there are one hundred; in these one hundred sets of ten fetters, each fetter has five aggregates, making five hundred. Since the internal mind conditions external objects, mutually being principal and companion, internally and externally there are five hundred each, together making one thousand. Because manas and the six consciousnesses mutually cause each other to create karma, there are seven thousand afflictions, mapped out as before. Three times seven is twenty-one, likewise corresponding to twenty-one thousand. If we look at the Dharma-gate of this chapter, the principle and wisdom of non-arising and the method of repenting and eliminating transgressions spoken by the celestial drum are exceedingly good and wondrous. Cultivators of the Way who generate the bodhimind can uphold, recite, attend to, emulate, and study it; by vigorously contemplating with the power of expedient concentration and wisdom, they will likewise achieve Buddhahood in a kṣaṇa, just as in this chapter. The integration and progression of the Dharma-gates within it are fully present in this chapter. When all the good spiritual friends seen by the youth Sudhana say, "I have already generated anuttarā samyaksaṃbodhi mind; how would you teach me to learn the bodhisattva path?", this clarifies that bodhi is devoid of seeking, devoid of cultivation, and devoid of the three periods of time, and thus one only seeks its practice. Bodhi is devoid of cultivation; the merit of this radiance of the secondary marks merely provides light for practice, so that the practice is without reliance and without conditioned cultivation. All who generate the mind should first cultivate expedient samādhi to reveal it. Only from within this principle can they undertake applied practice; therefore, this is called the gate of completing the cause through the fruit and the gate of the cause being identical to the fruit. Because outside principle and wisdom there is no other practice, they proceed in cultivation with the non-obstruction of principle and phenomena; therefore, they only seek the bodhisattva path. Practice itself is bodhi, clarifying that according to practice there is nothing to be attained. Thus, because the generation of Samantabhadra's practice is not yet complete, they seek the bodhisattva path; because bodhi has no three periods of time, without departing from a single kṣaṇa the myriad practices are all fully perfected—hence it is called the Buddha Vehicle. This directly discusses the realm of wisdom without dividing into obstacles such as the lengthening or shortening of the three periods of time. Ordinary beings and the three vehicles speak of three incalculable eons and limitless eons, whereas in this teaching it is the gate where the realm of wisdom does not shift, because it is fundamentally like this, because the Dharma is like this, and not because the Buddha's supernatural powers make it so. The sentiment and views of the three vehicles see the supernatural powers of all Buddhas because they are confused about the true Dharma being fundamentally like this. The eleven chapters of Dharma in this Universal Light Hall encompass the entire scripture and the inexhaustible past and present without shifting even a hair's breadth of a thought. One must believe, understand, and cultivate in this way; this is called awakening to the Buddha's knowledge and view and entering the Buddha's knowledge and view. One should know that the ten grounds and the two stages of equal and wondrous enlightenment are entirely formed based on the norms of the ten faiths, ten abodes, ten practices, and ten dedications of merit.

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Chapter Thirty-Six: The Practice of Samantabhadra

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In explaining this chapter, it is analyzed in four sections: first, explaining the chapter title; second, explaining the reason for the chapter's occurrence; third, explaining the master who preaches the teaching; fourth, explaining the meaning according to the text.

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First, in explaining the chapter title: Why is it called the "Chapter on the Practice of Samantabhadra"? To clarify that from the first assembly beneath the bodhi tree, the Tathāgata represents the fruit of Buddhahood, while assemblies such as the ten Samantabhadra Bodhisattvas and the bodhisattvas, spirits, and devas below them represent the Buddha's Samantabhadra practice. From the second assembly in the Universal Light Hall, which preached the ten wisdom Tathāgatas such as the Immovable Wisdom Buddha and the Unimpeded Wisdom Buddha to accomplish the ten faiths, it clarified that being able to have faith that one's own mind is the Immovable Wisdom Buddha is the fundamental fruit of one's own mind, and the remaining nine are also like this. The ten chief bodhisattvas, such as Mañjuśrī, Guṇacūḍa (Bodhicūḍa), and Netracūḍa, represent the Samantabhadra practice carried out by one's own person. Subsequently, through the ten abodes, ten practices, ten dedications of merit, ten grounds, and eleventh ground, all the sets of ten Buddha names and sets of ten bodhisattva names, up to limitless Buddha names and limitless bodhisattva names, all represent one's own person and one's own mind advancing in cultivation toward the fruit of Buddhahood. From Samantabhadra's practice straight up to this "Chapter on the Practice of Samantabhadra", there is only one fruit of Buddhahood of one's own mind and one Samantabhadra practice of one's own mind. Only upon reaching the "Chapter on the Manifestation of the Tathāgata" is the essence and function of the principle and wisdom of one's own fruit of Buddhahood brought to completion. Because in this "Chapter on the Manifestation", the Tathāgata emits light from between his eyebrows to anoint Mañjuśrī's crown and emits light from his mouth to anoint Samantabhadra's mouth, causing Mañjuśrī, who represents the wondrous wisdom of the dharmakāya of principle and wisdom, and Samantabhadra Bodhisattva to mutually question and answer each other concerning all the realms of the Tathāgata's manifestation, only then is it made clear that the wondrous wisdom of one's own principle and wisdom, the ocean of Samantabhadra's practices, and the advancement in cultivation toward the fruit of Buddhahood are complete from beginning to end. The entrustment and transmission are also within the "Chapter on the Manifestation". The "Chapter on Leaving the World" is the constant Way of Samantabhadra's practice after the fruit of Buddhahood, without beginning or end. The "Chapter on the Dharmadhātu" is the Buddha's constant Way of the dharmadhātu, constantly acting through Samantabhadra's practice after the fruit of Buddhahood; according to its meaning, it can also be regarded as benefiting. The chapter on the world is that one's own path and practice are already fulfilled, purely benefiting the world, with no world to leave and no transcendence of the world to reach; this is because it takes constantly benefiting sentient beings through Samantabhadra's practice as its foundation. The remaining meanings will be clarified again in subsequent chapters. Because this chapter comprehensively encompasses the single momentum from the ten faiths up to the "Chapter on the Manifestation", from beginning to end, cause and fruit, root and branch, the chapter title was established. Generally speaking, the eleven chapters of the sūtra from the "Ten Concentrations" onward in this single assembly all use the essence of the ten concentrations to comprehensively gather the beginning and the end without departing from the juncture of a single kṣaṇa. This chapter establishes its name because it clarifies the fulfillment of the personal practice of Samantabhadra within the stage of the fruit of Buddhahood.

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Second, in explaining the reason for the chapter's occurrence: to clarify that while the previous chapter clarified the light of the nature-wisdom of the ultimate fruit to benefit sentient beings, this chapter clarifies that Samantabhadra's practice can benefit living beings. If there is principle and wisdom without practice, principle and wisdom will reside in the conventional world without being complete; if there is practice without principle and wisdom, that practice will have no way to transcend the conventional world. Therefore, only when principle and wisdom thoroughly penetrate the essence is the non-dual and unimpeded gate accomplished; for this reason, this chapter must follow.

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Third, in explaining the master who preaches the teaching: In this chapter, why is Samantabhadra the master capable of preaching the teaching? Because the practice-gate of this chapter is the fulfillment of Samantabhadra's practice, Samantabhadra is again caused to preach it himself, to clarify the function of the wondrous principle of Samantabhadra's dharmakāya and fundamental wisdom. Because if the two dharmas act separately they are not complete, the light of the nature-wisdom of the dharmakāya was raised first, and the practice of Samantabhadra is spoken next.

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Fourth, in explaining the meaning according to the text: this chapter of the sūtra is divided into fifteen sections.

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First, from "At that time Samantabhadra Bodhisattva..." onward down to "appears in the world", there are five and a half lines of the sūtra, which is the section that clarifies that sentient beings are far removed from the Buddha Path and so the Buddha appears in the world, briefly explaining a small portion of the realm spoken of in the previous chapter.

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Second, from "Sons of the Buddha..." onward down to "accomplishes a million gates of obstacles", there are two and a half lines of the sūtra, which is the section that clarifies that while sentient beings have great faults and evils, Samantabhadra Bodhisattva has never seen a single fault or evil [as harmful as] if he sees a bodhisattva giving rise to a mind of anger, which accomplishes a million gates of obstacles.

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Third, from "What are the million gates of obstacles?..." onward down to "accomplishes such a million gates of obstacles", there are forty-four lines of the sūtra, which is the section that clarifies the presentation of one hundred gates of obstacles to illustrate the chief of the million gates of obstacles.

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Fourth, from "Why is this?..." onward down to "gives rise to a mind of anger", there is one and a half lines of the sūtra, which is the section that comprehensively concludes the above regarding not giving rise to a mind of anger toward other bodhisattvas. From "Therefore, bodhisattva-mahāsattvas..." onward down to "Sons of the Buddha, bodhisattva-mahāsattvas should all generate the mind to reverently accept and uphold", there are six sections of ten dharmas, the meanings of which are self-evident according to the sūtra text:

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1. The section on how bodhisattvas wishing to swiftly fulfill all bodhisattva practices should diligently cultivate ten dharmas.

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2. The section on being able to fully possess ten kinds of purities.

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3. The section on being able to fully possess ten kinds of vast wisdom.

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4. The section on attaining ten kinds of universal entries.

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5. The section on abiding in ten kinds of supremely wondrous minds.

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6. The section on attaining ten kinds of skillful wisdom.

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The above contains ten sections of the sūtra text. Eleventh, from "Why is this? A bodhisattva-mahāsattva who upholds this Dharma..." down to "is entirely equal to the dharmas of all Buddhas of the three periods of time", there are three and a half lines of the sūtra, which is the section that clarifies that upon hearing this Dharma, one is encouraged to reverently accept and uphold it, so that with little expedient means one swiftly attains Buddhahood.

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Twelfth, from "At that time, through the Buddha's supernatural power..." onward down to "in all worlds it was also like this", there are eleven and a half lines of the sūtra, which is the section that clarifies that the majesty of the true Dharma affects the earth to shake in six ways, and devas raise clouds of offerings to make offerings to the Dharma.

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Thirteenth, from "At that time, through the Buddha's supernatural power..." down to "in all worlds of the ten directions it was also like this", there are ten and a half lines of the sūtra, which is the section that clarifies that Samantabhadra Bodhisattvas in all places throughout the Samantavijaya world come together to bear witness.

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Fourteenth: the seven lines of scripture from "At that time, Samantabhadra Bodhisattva..." downward explain the section on Samantabhadra Bodhisattva observing the assembly and stating his intention to proclaim the verses.

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Fifteenth: the section directly expressing the intention of the verses.

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Fourth, explaining the meaning following the text: as stated earlier, the preceding Chapter on the Ocean of Marks of the Ten Bodies and Chapter on the Merits of the Light of the Secondary Marks briefly explain a small part because [sentient beings] are constantly in correspondence with the fetters of wrong views and defilements, and being distant from the path of the Tathāgata, do not know it. The "Manifestation" [means that] the Tathāgata demonstrates his emergence into the world for such sentient beings, briefly explaining a small portion of the realm of merit. Yet in truth, the Tathāgata neither emerges nor vanishes; only those who correspond with the Path naturally unite with the realm of wisdom. They do not conceive views of arising, ceasing, or vanishing regarding the Buddhas; they merely use the two gates of samādhi and contemplation on their own to cleanse the defilements of the mind. When views of the self and extreme views perish, the realm of wisdom corresponds [with them]. If one possesses right view, what emerges and what vanishes, what is formed and what decays, what is defiled and what is pure? If one attains one's own mind being equanimous like this, neither defiled nor pure, this is the Buddha emerging into the world. Grasping at self and what belongs to self constitutes the two views of self and extremes. Perversions and doubts refer to the four perversions: grasping at the impermanent as permanent, the non-self as self, the unpleasurable as pleasure, and the impure as pure. Wrong views refer to the eight wrongs: wrong mindfulness, wrong livelihood, wrong thought, wrong diligence, wrong concentration, wrong speech, wrong action, and wrong wisdom. Fetters refer to the fetters of the six bases: the eye, ear, nose, tongue, body, and mind. Below, one hundred obstacle-gates are spoken of, with one million obstacle-gates at their head, in order to guard those who cultivate the Path against giving rise to a single thought of anger toward other bodhisattvas, as the sūtra itself fully details. If there are cultivators of the Path, they must be extremely cautious of this. When cultivating the Path as above and initially generating the aspiration, only when anxieties perish and thoughts are exhausted does one unite with the Path. If emotional grasping is present and discursive thoughts remain, seeking the Path with views of self will ultimately never correspond. One must rely on the wise, personally crush arrogance, and have devotion penetrate to the utmost; only then can one, through the two gates of samādhi and contemplation, discern the dhyānas of the upper two realms, the concentrations and wisdoms cultivated by śrāvakas, non-Buddhists, and bodhisattvas of the provisional teachings—each and every one must be known. Only then does one recognize the true Dharma, and only then does the mind, free of wrong and right, begin to seek the gates of discriminating wisdom, using the power of great vows to nurture great compassion and accomplish Samantabhadra's conduct. If one seeks the Dharma with the mind of a thief, failing to properly regulate the mind so that arrogance increases, and gives rise to a single thought of anger and hatred toward other bodhisattvas, one will enter the one million obstacle-gates, as the sūtra fully explains, experiencing difficulties from evil spirits, evil ghosts, and the like; even if one has attained a fraction of the mind to seek the Path, it will merely aid the momentum of an unstoppable wrath. All who make the aspiration must guard against this, seeking with single-minded resolve in accordance with the Dharma with humility and reverence. One may also constantly recite and uphold this Chapter on Samantabhadra's Conduct to guard the three karmas and cause them to correspond to reality. As the sūtra says: "Wisdom that knows the mental activities of all sentient beings"—this is called knowledge of the minds of others. Because one is oneself without [deluded] mind, the obstruction between self and other is severed; hence, one's own mind and the minds of all sentient beings are of one essence without duality. Because of this, one is able to know the minds of all sentient beings, since one's own mind and the minds of sentient beings are non-dual. This likewise extends to the wisdom that knows the profound, esoteric principles of all Buddha-dharmas: because one's own mind is devoid of the minds of self and other, the sage and the ordinary are of one principle and the same essence. The sage and the ordinary being of one principle and the same essence means that the mental phenomena of both the sage and the ordinary are fully known. Because the minds of the sage and the ordinary are of one principle, the body is free from all views of interior and exterior. Because there are no views of interior and exterior, the boundless worlds and space are equanimous. When one's own mind is equanimous with space, then there is no large or small, far or near, or middle. Since one's own mind has no large, small, far, near, or middle, wisdom constantly pervades the worlds of the ten directions without coming or going. Since wisdom constantly pervades the worlds of the ten directions without coming or going, one can freely manifest physical forms in response to faculties. Since one can freely manifest physical forms in response to faculties, one can freely preach the Dharma in response to faculties. Since one can freely preach the Dharma in response to faculties, one can freely achieve mutual interpenetration of one body and many bodies. All the subsequent dharmas of mastery are cultivated in this way: through the power of meditative concentration and wisdom, their nature is spontaneously harmonious and unobstructed, not something known by the false thoughts of arising and ceasing. Such correct wisdom—inherently free of [deluded] mind, thought, and false ideation—is by nature all-pervading without coming or going. According with the time and responding to faculties in order to teach and transform all sentient beings, it manifests the deeds of all such sentient beings; all of this has no agent and no location, because it gives free rein to the natural functioning of wisdom. It is like an echo responding to a sound, having no location and no agent, and being devoid of coming and going. All that follows should be understood and cultivated based on this wisdom. As for the quaking of the earth and the arising of offerings, there are three meanings: first, the majesty of the Dharma evokes it; second, all the bodhisattvas rejoice upon hearing the Dharma; third, as the sūtra says, "Because the Dharma is naturally thus." When the sūtra says, "Those who uphold this Dharma, expending little effort, will swiftly attain bodhi," [it means that] when the wisdom free of thought and free of reliance appears in a single thought-moment, that itself is bodhi. As for "ten Buddha-kshetra-atom-number of bodhisattva-mahāsattvas coming to this land from beyond worlds numbering the atoms of ten unspeakable-world Buddha-kshetras in each of the ten directions, filling the ten directions," this is because Samantabhadra's conduct is fulfilled. Praising with the words "Excellent, excellent!" is praising the difficulty of encountering the teaching. That "the Buddha's children are able to proclaim this profound Dharma of the greatest vows and conferral of prophecy of all Buddhas and Tathāgatas" makes clear that Samantabhadra's conducts and vows are the perfected Dharma of principle, wisdom, and great compassion; because the fruitional practices are already completed, the fruition's completion is the profound Dharma of the Buddhas' conferral of prophecy. It explains that in the practices of the dharmakāya, the wisdom-body, and great compassion, every single dust particle contains the Buddha's and Samantabhadra's inexhaustible conducts. Being named "Children of the profound Dharma of the Buddhas, all of us alike are named Samantabhadra" makes clear that Dharma and practice are non-dual, which is why the names are identical. "Coming respectively from the worlds of Universal Excellence of the Tathāgatas Universal Banner Sovereign": abiding in the Path with humility and harmony is named the "World of Universal Excellence." Being able to crush one's own and others' arrogance and all afflictions is called a "banner." "Banner" makes clear that the mind does not move according to objects; principle, wisdom, and compassionate practice are manifold and all-pervading, hence the name "Universal Excellence Banner." Though abiding in saṃsāra, not being tainted by it is named "Sovereign." The names of these Buddha-worlds are named after the causes and effects of practice. "Coming to this land" makes clear that ascending the stages reaches its culmination in this Dharma. "Due to the Buddha's spiritual power, expounding this Dharma in all places": the preceding made clear that bodily karmic actions are all-pervading; this makes clear that verbal karma is all-pervading, as will be seen below in the text. As for the sūtra saying "wishing to reveal the bodhisattva conduct," it refers to Samantabhadra's conduct. "Wishing to expound the Tathāgata's realm of bodhi" refers to the fundamental wisdom of the dharmakāya's lack of intrinsic nature. "Wishing to expound the realm of great vows" refers to Samantabhadra's generating and arousing the great compassionate vows. "Wishing to expound the number of kalpas of all worlds" refers, as in the text above, to one kalpa entering all kalpas, all kalpas entering one kalpa, and a single thought entering all kalpas. "Wishing to clarify that the Tathāgata's appearance in the world is not in vain" makes clear that responding to faculties does not miss the proper time. "Wishing to clarify that the roots of goodness planted will surely yield fruit" makes clear that when Buddhas and bodhisattvas respond to sentient beings' faculties, [the beings] attain benefit. "Wishing to clarify that bodhisattvas of great majesty manifest forms and preach the Dharma for all sentient beings" makes clear that principle and wisdom pervade all without coming or going, manifesting physical forms in confrontation with them and bestowing the Dharma in accordance with their faculties. The ten items of Dharma above are all fully clarified one by one in the verses below. This section of verses has one hundred and twenty-one lines, which together universally versify the preceding ten dharmas, making clear that Samantabhadra's conduct is completed, and that cause, effect, principle, wisdom, compassion, and vows are all fully rounded, as is self-evident in the verses below.

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新華嚴經論 — Classical Chinese