新華嚴經論 32.26

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.