新華嚴經論 32

English (machine translation) 32

Language: English

As for the ten immeasurable dharmas of the Tathāgata's appearance above, each dharma has ten metaphors, as explained in full in the sūtra. Such as Mount Khadiraka: it is the name of a tree. Nemindhara is translated here as 'Edge-Holding Mountain'. Mount Mucilinda is translated here as 'Liberation'; this is the dwelling place of the Nāga of Liberation. The upaniṣad fraction was already explained previously. Or musāragalva, translated here as 'purple jewel'. As above, there are one hundred metaphors in all; the realms of the ten immeasurable matters of the Tathāgata's appearing body, mind, and wisdom are all briefly shown in small measure using non-metaphors as metaphors, because the path of mental cognition is cut off, according with the inconceivable, devoid of nature and devoid of contrivance, and according with the functioning of limitless mastery, which cannot be reached or represented by verbal measures and metaphors. As in this chapter's entrustment and propagation, when it says that this Dharma-door does not enter into the hands of other sentient beings: those who delight in studying the Lesser Vehicle and Three Vehicles, śrāvakas and pratyekabuddhas, and those who delight in emptiness and selflessness wishing to be born in a pure land—these are 'other sentient beings', because not having turned their minds around, they abide in the saṃsāra of transformation and are 'other sentient beings'. If there are ordinary beings with the great mind and those of the Three Vehicles who have turned their minds around, to them the Buddha entrusts it, which is called 'propagation'. Even supposing that bodhisattvas in noble stages themselves expound this Dharma, if there are no ordinary beings delighting in studying it, it is not called entrustment and not called propagation. This shows that this sūtra is entrusted to ordinary beings and those of the Three Vehicles who have turned their minds around, causing them to delight in studying it, and having studied it to realize and enter it—this is called propagation. It is not entrusted to those who have already been born into the Buddha's house, bodhisattvas who have entered the stages from the tenth ground onward. If one considers the bodhisattvas from the tenth ground onward who have entered the Buddha's realm, their measure in the ten directions and this land is difficult to calculate; why would the Tathāgata need to worry that no one would believe and delight in it, or that no one would propagate it? Therefore, one should know that entrusting it to ordinary beings with the great mind and those of the Three Vehicles who have turned their minds around, causing them to realize and enter it, is called entrustment and propagation; it is not entrusted to great bodhisattvas from the tenth ground onward. The sūtra's intention is solely to speak this Dharma-door for bodhisattvas advancing toward and mounting the inconceivable vehicle, clarifying that it advances ordinary beings of the two vehicles who turn their minds around to realize and enter the dharmadhātu vehicle, mounting the inconceivable vehicle of the ten faiths and ten abodes so that they advance upward. Furthermore, it brings up the metaphor: 'When the crown prince of a wheel-turning king is fully endowed with the royal marks, after the king's life ends, all the seven treasures do not disperse or perish, because this son is capable of administering the king's proper position. If there were no such son, after the king's life ends, these treasures would all disperse and perish within seven days. Sons of the Buddha! The treasures of this sūtra are also like this: they do not enter into the hands of any other sentient beings, with the sole exception of the true sons of the Tathāgata, the Dharma King, who are born into the Tathāgata's house and plant all the good roots of the Tathāgata's marks. If there were no such true sons of the Buddha, such a Dharma-door would soon disperse and perish.' This clearly shows that it merely causes ordinary beings to generate the mind and realize and enter it, not entrusting it to bodhisattvas from the tenth ground onward. If one considers bodhisattvas who have entered the grounds onward and previously attained the path, their number is like the atoms of the ocean of worlds and even beyond comparison; why worry that no one would propagate it? The meaning is that even if noble ones were always preaching it, if no ordinary beings delight in practicing and realizing and entering it, the Dharma itself perishes. Saying that without ordinary beings practicing it the Dharma perishes is speaking of perishing; the Dharma [itself] is free from arising and perishing. The sūtra says: 'With the sole exception of the true sons of the Tathāgata, the Dharma King, who are born into the Tathāgata's house and plant all the good roots of the Tathāgata's marks.' This clarifies that the Tathāgata takes liberation and wisdom as his house. As in a single thought without thought, when all views of body and mind have perished, one is immediately born into the house of the Tathāgata's correct wisdom of the wondrous principle without nature; therefore, the Abode of Initial Generation of the Mind among the ten abodes is called first being born into the Buddha's house. On the fourth ground, exhausting the dharmas of the three realms is also called first being born into the Buddha's house. On the eighth ground, attaining a fraction of non-contrivance manifesting before one is also called first being born into the house of the Tathāgata's forbearance of the non-arising of dharmas, as has already been said before. As for 'planting all the good roots of the Tathāgata's marks': the Tathāgata sees all dharmas as having no nature as their nature, having no characteristic as their characteristic, not destroying characteristics yet being without characteristics; clarifying that the characteristics of the wisdom-realm are inherently true is called 'planting the Tathāgata's marks'. This clarifies that the realm of one's own mental wisdom is free from arising, abiding, and ceasing, which is the Tathāgata's mark. It clarifies that one's own mental wisdom is equal to the wisdom of all Buddhas and of all sentient beings: all are of one nature that is natureless, of one characteristic that is characteristicless, without exterior, interior, or middle, like the realm of space; it can manifest according to the dispositions, desires, and inclinations of sentient beings like a shadow following a form, its arising having no place from which it comes, its cessation having no place to which it goes; understanding mind and realm as like an illusion is the Tathāgata's mark. One who understands such a dharma is born in the Buddha's house. Regarding 'planting all the good roots of the Tathāgata's marks': 'planting' clarifies that one cultivates and trains in such a true wisdom-seed of the Tathāgata. When ordinary beings, having heard this Dharma, cultivate and train in such a true wisdom-seed of the Tathāgata, this is called the Buddha-seed being uninterrupted, and is called entrustment and propagation. Therefore, one should know that this teaching is not entrusted to bodhisattvas who have already entered the stages and attained the path. The sūtra says: 'Supposing there were a bodhisattva who for immeasurable hundreds of thousands of nayutas of kalpas practiced the six pāramitās and cultivated and gathered various factors of awakening, if he has not heard this Dharma-door of the Tathāgata's inconceivable great awe-inspiring virtue, or upon hearing it does not believe, does not understand, does not accord, and does not enter, he cannot be called a true bodhisattva, because he cannot be born into the Tathāgata's house.' Such a bodhisattva is one in the provisional teaching who contemplates emptiness and selflessness, solely aspiring for transcendence of the world; although cultivating the six pāramitās, generating the mind out of revulsion toward suffering and delighting in seeking a pure land, he has not realized that his own ignorance is the fundamental Tathāgata wisdom. This bodhisattva cultivates pure practices, contemplates emptiness and selflessness, and generates the mind out of revulsion toward suffering: grasping and rejecting fully remain, and dualistic views constantly persist; he is not like this teaching, which generates the mind based on wisdom, realizing that one's own mind and realm are fundamentally inconceivable, without a mind of aspiration or revulsion, and without obstacles of purity or defilement. The realm of sentient beings is the realm of the Tathāgata; the mind of sentient beings is the mind of the Tathāgata, exactly as spoken in this chapter. When this chapter was spoken, the earth shook in six ways and eighteen signs; whereas when the 'Chapter on Samantabhadra's Practice' was spoken it merely said shaking in six ways, in order to directly express the substance of practice. This chapter, on the other hand, clarifies the principle and wisdom of the dharmakāya together with the perfection of the compassion and wisdom of Samantabhadra's practice, bringing up the shaking of lands of the ten directions; even the raising of offerings is likewise perfected. It says that in each of the ten directions, past worlds numbering the atoms of eighty ineffable hundreds of thousands of kotis of nayutas of Buddha-lands, there are Tathāgatas numbering the atoms of eighty ineffable hundreds of thousands of kotis of nayutas of Buddha-lands, all named Samantabhadra, who all manifest their bodies to come and bear witness, praise, and so forth, all using eighty as the measure. The Buddhas being identical in the name Samantabhadra clarifies that the eightfold noble path is the practice of the Buddha, establishing the Buddha's name by the practice that is practiced. This clarifies that the awakening-practice of the eightfold noble path is equally perfected, pervading the ten directions; hence, Buddhas numbering the atoms of eighty ineffable nayutas of Buddha-lands share the name Samantabhadra. This awakening-practice is perfected, taking the eight noble practices as its substance. In this assembly, bodhisattva-mahāsattvas numbering the atoms of Buddha-lands of the ten directions, who attained all supernormal powers and samādhis, all received the prediction of [attainment in] one lifetime; this clarifies that having themselves cultivated the practice and fruition, these are the assembly being transformed, and thus they also receive the prediction in one lifetime. 'One lifetime' means that because they do not see arising in the three times, it is called the meaning of 'one lifetime'. This completely gathers ordinary beings and noble ones as originally of one substance and characteristic, without any distinct nature. Entering this stage with an arising in a single kṣaṇa is called 'one lifetime', because they no longer see the nature of arising in the three times. The real Dharma is like this; other views are all incorrect. Furthermore, when sentient beings numbering the atoms of a Buddha-land generate the mind toward anuttarasaṃyaksambodhi, and 'I also confer upon them the prediction that in future ages, passing through kalpas numbering the atoms of ineffable Buddha-lands, they will all attain Buddhahood, all titled Distinctive Realm'—this clarifies that when, in a single kṣaṇa, the expedient samādhi reveals the manifestation of the ocean of correct wisdom before them, the delusions of boundless kalpas are instantly eradicated all at once, and mind and realm are liberated; this is called the Buddha's 'distinctive realm'. It is not as when bound by emotional clinging, gradually accumulating practice over so many dust-mote kalpas. Those who make this interpretation fruitlessly generate speculative thoughts, and there will be no time of their becoming Buddhas. In the true Dharma it has never been like this. Below, it clarifies that the sentient beings saved in this four-continent world are vastly numerous, and generally concludes that the ten directions are the same as this. Below, when it says that beyond worlds numbering the atoms of ten ineffable hundreds of thousands of kotis of nayutas of Buddha-lands, in each direction there are bodhisattvas numbering the atoms of ten ineffable hundreds of thousands of kotis of nayutas of Buddha-lands who all come to this place, filling the ten directions, this clarifies that Samantabhadra's practice is universally pervasive, coming together to bear witness to the Dharma of Samantabhadra. When they say: 'All of us are named Samantabhadra, each coming from the World of Universal Light and from the Buddha Universal Banner Mastery'—this clarifies that all come from the fundamentally inherently pure universal light wisdom of the dharmakāya, called 'Universal Banner'; upon this wisdom they arouse differentiated practices equal to the dharmadhātu, the realm of space, and the number of sentient beings, practicing the practice of Samantabhadra; therefore it says that they come from the World of Universal Light and the Buddha Universal Banner. The remaining meanings are as fully clarified in the sūtra. All of this treats fundamental wisdom as the world and discriminating wisdom as Samantabhadra, comprehensively uniting the perfection of awakening-practice, compassion, and kindness, to manifest that the Dharma-door of this chapter is like this. Because it clarifies the practice of Samantabhadra's discriminating wisdom within the Tathāgata's fundamental wisdom, the Buddhas are named Samantabhadra Buddhas. All of this symbolizes using the Buddha's wisdom to perform all practices; because the eightfold noble path and the ten pāramitās are not separate from fundamental wisdom and pervade all practices, it is cited as the number. Saying eighty ineffable nayutas of Buddha-land atoms is entirely a symbolic representation of the Dharma. This teaching is spoken for those of great mind, not something to be known through the fabricated distortions of those of inferior understanding. One must deeply penetrate the earlier and later sūtra texts from root to branch, and the meaning of general and specific, sameness and difference, according to the gradations of the stages. This chapter marks the end of one's own progressive practice having passed through the five stages, the completion of principle, wisdom, myriad practices, and great compassion; it is the door of one's own Tathāgata appearing in the world to benefit sentient beings without attachment. This chapter is like the great ocean, the ultimate vastness into which the rivers of expedients of the five stages flow. This chapter is like Mount Sumeru: among the kings of jeweled mountains, none is higher. This chapter is like the great earth, because great compassion nurtures and sustains all sentient beings. This chapter is like space, because the dharmakāya and wisdom-body fill the dharmadhātu. Just as a round, pure mani-jewel mirror has a measure that pervades all around, and the forms and images of all worlds of the ten directions all appear within it manifesting unobstructed, this Dharma-door of the Tathāgata's appearance likewise, through the mirror of the great, round, luminous wisdom that is the colorless, formless, universal light, fundamentally pure wondrous principle of the dharmakāya, universally manifests the ocean of Samantabhadra's practices and the karma of all sentient beings of the ten directions, with the bodies and lands of all Buddhas all dwelling within it, none not being masterly. Therefore, when there are those who generate the bodhi-mind, they should believe that their own minds and the minds of all sentient beings all possess such Tathāgata wisdom, virtue, and mastery, and should know that before long they will return to being identical with the Buddha's body. Because of self-faith in having it, as this chapter says: 'A sūtra roll equal in measure to a great trichiliocosm is contained within a single atom, and all atoms are likewise'—the intention is to cause one to believe and know that all minute sentient beings possess the ocean of the sūtra roll of the Tathāgata's four wisdoms. Saying that one breaks open that atom to extract the sūtra roll clarifies that after a bodhisattva has attained this himself, and sees that all sentient beings equally possess it, he dwells in the ocean of saṃsāra with expedient wisdom, raising up bodies and practices numbering as many as sentient beings to expediently guide them, causing their minds to open and awaken, realizing that their own wisdom-realm is no different from the Buddha's; hence it says breaking open this atom to extract this sūtra roll. As the sūtra says: 'Just as the water of the great ocean secretly flows beneath the earth of the four continents and eighty kotis of small islands, so that wherever one digs there are none who do not obtain water.' The metaphor clarifies that if all sentient beings have the power of self-contemplation, there are none who do not obtain the mind-water of the great ocean of Tathāgata wisdom. Furthermore, the sūtra says: 'A bodhisattva-mahāsattvas should know that in his own mind, thought after thought, there is constantly a Buddha realizing true awakening', in order to clarify that all Tathāgata Buddhas do not realize true awakening apart from this mind. Furthermore, the text below says: 'The minds of all sentient beings are also like this: in all of them there is a Tathāgata realizing true awakening.' This clarifies that the self-nature of the minds of ordinary beings and noble ones is pure and without difference; there is only delusion and awakening, without a fraction of an inch of separation. As long as a single deluded thought does not arise, so that mind and realm are attained as boundless, their nature inherently without arising, without attainment, and without realization, then one immediately realizes true awakening. Then, broadly benefiting sentient beings with this Dharma is the practice of Samantabhadra. The wondrous wisdom of the wondrous principle of the nature free of mind, which distinguishes the One Vehicle, Three Vehicles, cause and effect of humans and gods, and the karmic retributions of the evil destinies, is named Mañjuśrī. Following discriminating wisdom, acting together with others, knowing their faculties, and benefiting sentient beings without cessation is named Samantabhadra. Rescuing and protecting all sentient beings with great compassion is named Avalokiteśvara. Cultivating and learning these three minds simultaneously is named Vairocana. When habitual training of the mind is accomplished, it is called mastery. When no dharma is not understood, it is called unobstructedness. Wisdom responding to faculties, universally pervading the ten directions, its nature free of coming and going, is called supernormal power. Cultivation lies at the beginning; through habitual training, all is attained. Though deluded arisings span many kalpas, the sun of wisdom does not move. This is entirely not difficult; why must one not do it? If one studies yet does not attain it, one's merit still surpasses humans and gods; if one does not believe and does not cultivate, when will suffering and destitution ever end? The general meaning is that this door of the Buddha-fruition of the Tathāgata's appearance—the wondrous principle of Mañjuśrī, the wondrous practice of Samantabhadra, and so forth—is equally shared by all sentient beings; it is neither ancient nor modern, its nature inherently of one substance, causing later students to believe and cultivate like this. Profound sincerity is not far off; do not generate difficulties for yourself. As the verse of this chapter says: 'Just as the ocean-seal reflects the bodies of sentient beings, / For this reason it is called the great ocean, / Bodhi universally imprints all mental actions, / Therefore it is named True Awakening.' The meaning is that bodhi is the wondrous principle of being free of mind-nature, devoid of substance and characteristic, and devoid of attainment and realization; one who thoroughly penetrates this Dharma is called having wondrous wisdom. Using this wondrous wisdom of bodhi to universally imprint wrong thoughts and deluded actions as inherently having no place of arising is called True Awakening. The treatise master's verse says:

32.3

The bodhi-realm of all sentient beings,
Pure, spotless white, its wisdom indestructible;
The priceless jewel of wisdom is within one's robes,
Yet one wishes only to remain poor forever, dwelling outside the gate.
The vast and great jewel carriage stands at the crossroads,
With Mañjuśrī leading the way and Samantabhadra assisting;
The plump, strong white ox has immense strength,
Roaming everywhere in a single thought without rolling up or spreading out.
Unable to enter such a jewel carriage,
One delights only in toilsome hardship, standing before the gate;
Unaware that one's own body is always within it,
When told to mount it, one constantly says, "I cannot reach it."

32.4

In general, one must constantly have faith in oneself: the spheres of one's own body, speech, and mind, and all discriminatory conceptualizations of practices, are all born from the Tathāgata's spheres of body, speech, and mind and discriminatory conceptualizations of practices. They are all without substance and without nature, without self and without person. They merely arise through conditions from the unconditioned intrinsic nature of the dharmadhātu; fundamentally, no faculties, vessels, or locations can be found. Their nature is inherently the dharmadhātu, without inside, outside, or in between. One should know thus and contemplate thus: contemplate oneself and contemplate others as having the same identical essence, without self and without what belongs to a self, practicing thus through the power of concentration and wisdom. Having known this for oneself, one contemplates the suffering of sentient beings, benefiting oneself and benefiting others, all following Samantabhadra's vast practices and vows. This completely accords with the rules of the five stages in this sūtra. In this chapter, they are harmonized and brought together: it clarifies that Mañjuśrī is the teaching of the essence of fundamental wisdom, while Samantabhadra is the ten thousand practices within the function of fundamental wisdom; and since unconditioned fundamental wisdom is the Buddha, it causes essence and function to question and answer each other to explain the gate of the Buddha-fruit of fundamental wisdom, clarifying that fundamental wisdom is accomplished through these two practices. It clarifies that fundamental wisdom inherently has neither accomplishment nor destruction; because it is revealed through the two teachings of Mañjuśrī and Samantabhadra, this in turn causes the revealed causes to speak for themselves, so the Buddha inherently has neither accomplishment nor destruction, thereby clarifying that causes can be spoken of while the fruit is unconditioned. Because these three teachings are unimpeded, perfect, and penetrating, it is called the Buddha's appearing in the world. This clarifies that which acts without acting, and does not act while acting.

32.5

Chapter Thirty-Eight: Leaving the World

32.6

In about to explain this chapter, five sections are briefly formulated: first, explaining the chapter title; second, explaining the reason for the chapter's coming; third, explaining the cause for narrating the initial attainment of right enlightenment; fourth, explaining the reason for the master of the teaching; fifth, explaining the meaning following the text.

32.7

First, explaining the chapter title: As for why it is called "Chapter on Leaving the World," it clarifies that since the preceding chapter is titled "The Tathāgata's Appearance," in this chapter one consequently attains leaving the world; hence it is named "Leaving the World." This has two meanings: In view of the master of the teaching preaching the doctrine to benefit sentient beings, it is a chapter of benefiting the world and ought to bear the name of benefiting. In view of sentient beings hearing the Dharma and dwelling in the world without defilement, it is the "Chapter on Leaving the World." This comprehensively explains it in terms of the two meanings of the master of the teaching and those who obtain the benefit.

32.8

Second, explaining the reason for the chapter's coming: It clarifies that the preceding chapter marks the completion of progression through the five stages, and one's own Buddha-fruit of enlightened practice is already fulfilled. This chapter is the constant practice of Samantabhadra, which has been preached simultaneously ever since the Tathāgata first attained right enlightenment; it is the common practice of the Buddhas of the past and present. Even extending from the Universal Light Hall's preaching of the Dharma of the ten faiths, to the twelve chapters of sūtra including "Ten Concentrations," "Ten Supernormal Powers," "Ten Endurances," "Asaṃkhyeya," "Life Span of the Tathāgata," "Dwelling Places of Bodhisattvas," "Inconceivability of the Buddha," "Ocean of Physical Marks of the Tathāgata's Ten Bodies," "Light and Merit of the Tathāgata's Minor Marks," "Samantabhadra's Practice," "The Tathāgata's Appearance," and "Leaving the World," and even up to all forty chapters of the sūtra—in the heavens and among humans, they do not depart from the single kṣaṇa of samādhi; with universal light wisdom, they are simultaneously sealed everywhere and preached together at once. Because all these assemblies, even the ascents to heaven, are said not to depart from the Universal Light Hall of the initial attainment of right enlightenment, this clarifies that from beginning to end in perfect penetration, time and Dharma do not shift; hence this chapter must follow.

32.9

Third, explaining the cause for narrating the initial attainment of right enlightenment: Why does the beginning of the chapter narrate the time and place of the initial attainment of Buddhahood? What is the intention? When the sūtra says, "At that time, the World-Honoured One was in the kingdom of Magadha, in the Universal Light Hall in the aranya bodhimaṇḍa of the Dharma... up to... his wondrous awakening was already fulfilled," the intention is to clarify that the progression from beginning to end through the five stages—in the "Ten Concentrations" and "Leaving the World" chapters and so forth—all takes this substance of Samantabhadra's practice as its progression. Furthermore, although the intentions of the forty chapters are distinct, taken as a whole they do not depart from the substance of the ten concentrations of universal light wisdom, being preached simultaneously at once without prior or subsequent boundaries, identical throughout the ten directions. When ascending to heaven through this, it is merely said that he does not depart from the Universal Light Hall of the bodhimaṇḍa. Just as when the chapter "Ten Concentrations" was preached in one assembly consisting of eleven chapters of sūtra, at the beginning of the ten concentrations, it also opened with the narration as in this chapter, repeating, "At that time, the World-Honoured One was in the kingdom of Magadha... up to... his wondrous awakening was already fulfilled," in order to clarify that the "Ten Concentrations" chapter, through concentration having no prior or subsequent, universally encompasses the beginning and end of the entire sūtra and the three times. Because this "Chapter on Leaving the World," with its two thousand teachings, the substance of Samantabhadra's practice, and the cause and effect of attaining Buddhahood, universally encompasses the prior and subsequent and the eternal path of the three times, it is narrated thus. It clarifies that all of this occurred at the time of first attaining right enlightenment, when all at once, with universal light wisdom, in the human realm, in the heavens, and in the worlds of the ten directions, it was suddenly sealed everywhere at once without prior or subsequent, just as a round mirror suddenly illuminates all objects at once. For this reason, this teaching suddenly presents the sphere of wisdom for sentient beings of great mind, which is not what can be known by the sensory consciousness of those of lesser understanding. Attaining Buddhahood is also accomplished in a single thought; preaching the teaching is also preached in a single thought; it is discussed solely in terms of the substance of wisdom, not being contained within the emotional reckonings of periods, months, and years across the three times.

32.10

Fourth, explaining the reason for the master of the teaching: Why does this chapter again have the Bodhisattva Samantabhadra preach it? It clarifies that these two thousand teachings are the constant practice performed by Samantabhadra; hence it again has Samantabhadra himself preach his own practice, so that all who hear the Dharma may emulate and learn it, thereby practicing the practice of Samantabhadra. In this way, even manifesting the attainment of Buddhahood and entering nirvāṇa are entirely the practice of Samantabhadra. If viewed in terms of the fundamental dharmakāya and jñānakāya, the Buddha has no function of accomplishment or destruction; if discussed in terms of discriminating wisdom, it is entirely subsumed under the practice of Samantabhadra. Therefore, the "Chapter on the Tathāgata's Appearance" clarifies that because one's own enlightened practice is fully perfected, the Buddhas of the ten directions are all named Samantabhadra; this clarifies that in the ten abodes, ten practices, and ten dedications of merit, there is only one portion of the mind of awakening, which can remedy one portion of coarse affliction among all afflictions, and one's practice attains one portion of compassion; though one treads upon a portion of Samantabhadra's footprints, one does not yet fully possess the fulfillment of Samantabhadra's practice; therefore, according to their stages, the Buddha-fruits are merely co-named "Moon," "Eye," or "Wondrous." Arriving at the "Chapter on the Tathāgata's Appearance," it clarifies that awakening and practice are equally complete; therefore, Buddhas as numerous as the dust motes of ineffable Buddha-lands are all named Samantabhadra Buddha. It clarifies that fundamental wisdom completely becomes discriminating wisdom, and since function is perfected it acquires this name; essence subsumes function, and thus it is named in terms of function. Now, in this chapter, having Samantabhadra speak is likewise taking fundamental wisdom to establish the name in terms of function. If discussed in terms of the initial mind's faith and understanding, one brings function to follow the fundamental: with Samantabhadra's function following fundamental wisdom, the world is named Golden, the Buddha-fruit is named Immovable Wisdom, and the person capable of awakening is named Mañjuśrī. When one arrives here at the completion of one's own enlightened practice of the Buddha-fruit, one brings fundamental wisdom to follow function, so the Buddha is named Samantabhadra, and the practice performed is also named Samantabhadra Buddha. As for Samantabhadra speaking in this chapter, it is Samantabhadra who brings the fundamental to follow function. As for Samantabhadra who spoke the "Ten Concentrations" chapter, he is also like the Samantabhadra in the first assembly—the Samantabhadra of Vairocana Tathāgata's own practice. The Samantabhadra from the "Ten Concentrations" chapter onwards is the Samantabhadra of the ordinary person's own practice who, from the ten faiths onwards, has perfected the path of progression. It clarifies that from the stage of the ten faiths to the ten grounds, bringing function to follow the fundamental constitutes fundamental wisdom, causing it to become complete and perfect. From the tenth ground towards the eleventh ground, bringing fundamental wisdom to follow function constitutes discriminating wisdom, dedicated solely to benefiting sentient beings—this is precisely the Bodhisattva Samantabhadra from the preaching of the ten concentrations onwards. Therefore, when the "Ten Concentrations" chapter was spoken, those who had already ascended to the tenth ground, the bodhisattvas who searched repeatedly for Samantabhadra and could not find him, signified that bringing fundamental wisdom to merge with function had not yet reached completion. When the Tathāgata caused them to give rise to mindfulness of Samantabhadra as if he were right before their eyes, only then could they see him, signifying that pure function is Samantabhadra; thus the substance of wisdom follows function. Therefore, in the "Chapter on Appearance," having Mañjuśrī question Samantabhadra clarifies bringing essence to follow function. As for Samantabhadra speaking in this chapter, it is directly the Samantabhadra who brings essence to follow function, and his function is similar to the Samantabhadra in the Tathāgata's initial assembly. Thus, the teachings spoken in the initial assembly all had Samantabhadra speak the Dharma, which was also bringing essence to follow function. In the second assembly, Samantabhadra's wisdom and function were brought to follow essence, and straight through to the tenth ground it was throughout bringing function to follow essence, temporarily causing them to accomplish fundamental wisdom and make it round and luminous. Afterwards, at the end of the tenth ground, they abandon the bliss of samādhi and nirvāṇa like a thicket of afflictions; only then are they made to fully possess Samantabhadra's great function, beginning to establish teachings adequately and pervadingly, and being sovereign within birth and death. Establishing practice in this way, since wisdom and its sphere are simultaneous, the "Ten Concentrations" and this chapter comprehensively narrate the beginning and end of the bodhimaṇḍa of the initial attainment of right enlightenment. Practitioners who have generated the mind must deeply grasp this meaning; only then are they fit to cultivate the path. If one seeks across prior and subsequent multiple lifetimes, one cannot accord with it. One should simply, through one's own power of concentration and wisdom, contemplate the conditioned objects—ultimate and conventional, internal and external, mind and environment, defilement and purity—wherever there is an excess, and remedy them with the equal Dharma of principle and wisdom, essence and function: if scattered movement is excessive, remedy it with concentration; if delighting in quiescence is excessive, remedy it with compassion and wisdom through the equal dharmakāya and the power of great vows and dedication of merit. Exactly as in the methods of practice of the five stages in this sūtra, remedy them until reaching the ultimate destination. If one's own wisdom is insufficient, one should resolutely seek a skilled master; one must not remain idle and achieve no benefit. One should know that this master of the teaching is Samantabhadra who brings essence to follow function after attaining the Buddha-fruit, expounding the two thousand teachings of Samantabhadra's eternal path from beginning to end, whose function covers the ten thousand practices. In the eighth ground, one abandons having practice and development within the seventh ground, and wisdom is pure and without effort. In the tenth ground, one abandons the practice of the thicket of nirvāṇa and samādhi, accomplishes Samantabhadra's practice, enters into birth and death, perfects great compassion, and only then is sovereign.

32.11

Fifth, explaining the meaning following the text: In this single chapter there are seven fascicles of sūtra, which are broadly divided into ten sections.

32.12

First, from "At that time the World-Honoured One" down to "exhausting the dharmadhātu and equal to empty space" there are eight lines of sūtra, which clarify the praise of the teachings obtained by the Buddha upon attaining the Way; this is the introductory section of this chapter.

32.13

Second, from "With ineffable hundreds of thousands of koṭis" down to "cannot be fully spoken" there are twenty-one lines, which are the section praising the perfection of the aspirations and virtues of the great assembly of bodhisattvas.

32.14

Third, from "Their names were" down to "entering into the unimpeded, pure dharmadhātu" there are ten lines of sūtra, which clarify the enumeration of the bodhisattvas' names and the section praising their virtues.

32.15

Fourth, from "At that time Samantabhadra" down to "then arose from that samādhi" there are three and a half lines of sūtra, which clarify the section where Samantabhadra enters samādhi, the great earth quakes in eighteen ways, and Samantabhadra arises from samādhi.

32.16

Fifth, from "At that time the Bodhisattva Samantamati" down to "Sons of the Buddha, we pray that you will expound such teachings as these" there are seventy-two and a half lines of sūtra; this section clarifies that the Bodhisattva Samantamati has two hundred questions, comprehensively questioning the section on the aspects of the practices and teachings from the initial generation of the mind up to the ultimate Buddha-fruit.

32.17

Sixth, from "At that time the Bodhisattva Samantabhadra addressed the Bodhisattva Samantamati and the others" downwards, up to after the two thousand answers in the fifty-ninth fascicle, "Sons of the Buddha, it is because the Tathāgata, Arhat, Samyaksaṃbuddha contemplates ten meanings that he manifests parinirvāṇa"—in this section the Bodhisattva Samantabhadra has two thousand answers, and the dharmas he answers each have ten dharmas. The text of each is self-contained and requires no laborious explanation; one should simply practice as spoken. This is the main teaching section.

32.18

Seventh: From "O sons of the Buddha! This Dharma gate is named the Bodhisattva's Vast and Pure Practice" down to "One should know that this person will swiftly attain anuttarā-samyak-saṃbodhi," there are twelve and a half lines of the sūtra. This is the section on entrusting and propagating the Dharma gate of this chapter.

32.19

Eighth: From "When this chapter was spoken" down to the verses, there are eleven lines of the sūtra, clarifying that the power of the Dharma shook the earth, that the Buddhas of the ten directions all manifested before them, praising the Dharma spoken by Samantabhadra, and that the Buddhas jointly protect this Dharma.

32.20

Ninth: From "Practicing austerities for immeasurable kalpas" down, there is a section of verses of sixteen lines, which collectively praises those who can arouse the great bodhicitta and practice the compassionate vows and deeds, whose vast merit is beyond compare.

32.21

Tenth: From "Their mind is neither high nor low" down in five-character verses straight to the end of the fascicle, there are two hundred and seven and a half lines of verse, using various similes to praise the great compassion and beneficial activities of the bodhisattvas as well as the Dharma gates they practice. As the sūtra itself contains them, each and every one is distinct. Anyone who has aroused bodhicitta should revere them atop their head, chant, and maintain them, in order to adorn the actions of body, speech, and mind, to accomplish the gate of the dharmakāya's great wisdom and compassionate practices and vows, and to realize the great function of Samantabhadra in the Buddha fruit. As when praising their virtues [it says] that their wondrous awakening is entirely perfected, this is because the wisdom of unconditioned principle inherently knows everywhere by its nature. That the two practices are forever severed means that the two views of annihilation and permanence, existence and non-existence, are cut off. That they comprehend markless dharmas means that the sphere of wisdom is like an illusion, and the mind and sphere have no master. That they dwell in the Buddha's dwelling means that the Buddha has nowhere to dwell. That they attain the Buddha's equality means that great wisdom is omnipresent, knowing capacities and granting benefits without distinction between self and other. That they reach the unobstructed state means that holy beings and ordinary mortals share the same essence, and universality and particularity are unhindered. That the Dharma cannot be overturned means that essence and function are unimpeded, and there is no nature that can be overturned. That their practices are unhindered means that the function of wisdom is omnipresent, because nothing can obstruct it. That they establish the inconceivable means that delusion is eradicated and wisdom is left to function naturally. That they universally perceive the three times means that the seal of wisdom knows past and present without prolongation or contraction. That their body constantly pervades all lands means that views of inside and outside are gone, sentiments of large and small are exhausted, the mind is like empty space, the essence of wisdom naturally pervades, and their physical body manifests directly without coming or going. That their wisdom is ever clear and comprehends all dharmas praises the perfection of the Tathāgata's discriminating wisdom, completely knowing all practices, putting an end to all doubts, with a body that no one can fathom. That they are sought by all bodhisattvas and others for their wisdom praises the virtuous function of the Tathāgata's final body: no meaning is unexhausted, no practice is unfulfilled, no body is unpervading, no phenomenon is unknown, no wisdom is unconsummated, letting natural effortlessness take course, the mind having neither contraction nor expansion, universally responding throughout the ten directions, and being sought according to virtue without mind, intellect, or consciousness. With a voice of non-abiding, they universally proclaim with a single sound, so that beings awaken differently according to their capacities, naturally varying according to wisdom. Below, it becomes clear following the text. This "Chapter on Leaving the World" is Samantabhadra's constant practice after the Buddha fruit, universally sealing the ten directions without rest. Just as when Sudhana saw Maitreya Tathāgata, Maitreya Tathāgata sent him back to see Mañjuśrī; and upon hearing the name of Samantabhadra, Sudhana gave rise to clouds of immeasurable ten great vows and only then saw his own body enter the body of Samantabhadra—this chapter is the same as that.

32.22

Chapter 39: Entering the Dharmadhātu

32.23

To explain this chapter, it is differentiated into six gates: first, explaining the title of the chapter; second, explaining the reason for the chapter's occurrence; third, explaining the place where the Tathāgata resided; fourth, explaining the master who preached the Dharma; fifth, explaining the purpose of the assembled audience; sixth, explaining the meaning following the text.

32.24

First, on explaining the title of the chapter: Why is this chapter named "Entering the Dharmadhātu"? It clarifies that for those of faithful aspiration, newly arriving [at realization] from delusion is called "entering." The mind, body, and spheres being inherently without reliance is called "dharma." The one and the many interpenetrating completely, with the obstacles of true and false, right and wrong eradicated, is called "dhātu" (realm). Furthermore, being purely united with wisdom and not the sphere of sentiment and consciousness is called the "dharmadhātu." Furthermore, comprehending that the seeds of ignorance and consciousness are purely the function of wisdom and not subsumed under delusion, being the sphere of wisdom without reliance, is called the "dharmadhātu." Furthermore, because the essence of wisdom has no reliance and is omnipresent everywhere, universally seeing the ultimate and conventional as entirely inconceivable, pores and bodily dust-motes arrayed with manifold images, boundless spheres and layers upon layers of Buddha-lands, wisdom and the ordinary of the same essence, and realms and images mutually entering one another, it is called the "dharmadhātu." Furthermore, one dust-mote universally containing manifold lands, pervading everywhere in space and encompassing every land without destroying the saṃbhoga realm, layers upon layers inexhaustible with reality and principle penetrating through, is called the "dharmadhātu." Furthermore, with a single wondrous voice being heard everywhere throughout the ocean of lands, with a single fine hair measuring equal to the directionless, views of large and small vanishing, object and self being of the same essence, consciousness departing and sentiment extinguished, wisdom penetrating without obstruction—this is called "entering the dharmadhātu." This is a universal name formulated in terms of the sphere of wisdom; one must not rely on what is seen by the fleshly eye and sentient consciousness.

32.25

Second, on explaining the reason for the chapter's occurrence: Previously it clarified the appearance of one's own Tathāgata, and also clarified that the mind is undefiled, which is called "leaving the world." This is purely the dharmadhātu without any false or illusory realm; therefore, this chapter must follow. This chapter is the constant fruit of one's own wisdom when all Buddhas attain the Way, having no beginning and no end. It is also that which the prior cultivation through the five stages took as its essence; reaching this point, familiarity has reached perfection, so wisdom is left to act freely, returning to the source of the fundamental Dharma.

32.26

Third, on explaining the place where the Tathāgata resided: Why is it that the beginnings of all previous assemblies said that he did not depart from the bodhimaṇḍa and the Universal Light Hall, and three assemblies resided together in the Universal Light Hall, whereas this single assembly of the dharmadhātu is not like the previous assemblies, stating directly: "At that time, the World-Honoured One was in Śrāvastī, in the Jeta Grove, Anāthapiṇḍada's Park"? What is the meaning of this? The answer is: To clarify that previously in the Universal Light Hall he taught the ten faiths, and next taught the gates of ascending progress through the five stages and six stages such as the ten abodes and ten practices, and in order that there be progressive cultivation without departing from the essence of bodhi, it therefore said that he did not depart from the bodhimaṇḍa, the essence of the Tathāgata's attainment of correct awakening. Fearing that the original intent of the sūtra might be lost, it was necessary to recount this again. That the three assemblies were together in the Universal Light Hall clarifies that the cultivation of faith and advancement through the five stages having ended, he did not move from the fundamentally immovable essence of wisdom of the Universal Light as his sphere, because it is not false sentiment, nor does the time shift from the span of a single kṣaṇa. That this assembly of the dharmadhātu states directly that he was in Śrāvastī, in the Jeta Grove, clarifies that the previous gradual ascent through stages has already concluded, and this assembly clarifies one's own attainment of the full Buddha fruit to deliver sentient beings; hence he was in a grove in a human town. Furthermore, converting the two vehicles—the śrāvakas and pratyekabuddhas—and the bodhisattvas of the pure lands takes purely the sovereign dharmadhātu as its essence, without positing a bodhi of the five stages or practices to be cultivated, nor is there discriminating wisdom or the vows and practices of Samantabhadra to be learned. It is entirely the fulfillment of the Buddha fruit and the completion of Samantabhadra's practices, the Dharma that constantly pervades the ten directions to benefit sentient beings, needing no harmonious integration. Therefore, it states directly the Jeta Grove, just as when many streams enter the ocean, the names of the various rivers vanish, and it is named simply by the dharmadhātu, differing from the previously integrated characteristics of the ascent through the five stages. Regarding "in Śrāvastī": It was formerly called Shāwèi. "Śrāvastī" translates here as "fond of the Way," and also as "renowned for things," because the people of this city were fond of studying the Dao and virtue, and other kingdoms heard that this kingdom had many talents; hence the country took its name from the people's morality and virtue. As for "Jeta Grove": "Jeta" (zhì) means "to go," "to cross over," and "swift." Because the Buddha, the World-Honoured One, resided in this park, all sentient beings went to the Buddha's place and swiftly attained deliverance. Because the sentient beings delivered by the Buddha were numerous, the name was established on this basis. "Grove" (vana): Because this park had a forest. It is also because the Tathāgata's practices are vast and manifold, universally sheltering all living beings with the dharmadhātu; hence the Buddha's practices are taken as the grove, and the grove provides shelter, obtaining the meaning of coolness. Because the coolness of the dharmadhātu shelters beings from the heat of afflictions and brings coolness, it is therefore called Jeta Grove. If considering the time when the monastery and park were founded, the name was formed from the donors: because Prince Jeta planted the trees and the Elder Sudatta established the park, and because the Elder relieved the destitute and gave to all the orphaned and elderly who sought help, it is also called the Jeta Grove and Anāthapiṇḍada's Park. Now, in terms of the Tathāgata's wisdom and virtue universally encompassing and widely benefiting beings, it is called the Jeta Grove. "Park" (ārāma): in this land it is called a monastery (sì); in that land it is called a park (yuán). In terms of the dharmadhātu's essence and function, where the sphere of wisdom universally encompasses everything, the limitless sphere of wisdom of the dharmadhātu is taken as the Jeta Grove and park; it is not what is seen by the fleshly eye and sentient consciousness, but rather a park that universally encompasses dust-mote lands.

First 26 of 61 passages. Read on

Linked texts (1)

新華嚴經論 — Classical Chinese