新華嚴經論 33

English (machine translation) 33

Language: English

Sixth, explaining the meaning according to the text: from the initial listing of the assembly, there are two meanings: first, explaining the names of the bodhisattvas; second, explaining the names of the śrāvakas. In the first, explaining the names of the bodhisattvas, there are six points of significance.

33.3

First, starting from the initial one hundred and forty-two bodhisattvas, together with the two bodhisattvas Samantabhadra and Mañjuśrī and the Buddha, this generally encompasses the five stages and cause and effect of the dharmadhātu, thoroughly embracing the dharmas of totality and particularity, identity and difference, formation and destruction of the entire scripture.

33.4

Second, the ten bodhisattvas who initially share the name of 'Banner' (Dhvaja) are Dharmamati and the other bodhisattvas of the ten abodes; arriving at this unconditioned fruit of the dharmadhātu, they are named 'Banner'. Because with the wisdom of the ten abodes of initial aspiration they destroyed afflictions, arriving at this fruit stage of the dharmadhātu they are named 'Banner'.

33.5

Third, the ten 'Mighty Power' (Tejas/Prabhāva) bodhisattvas next below show that the ten 'Forest' bodhisattvas such as Guṇavāna of the ten practices are named 'Mighty Power' upon reaching this fruit of the dharmadhātu, showing that through the mighty power of all good practices they are able to accomplish the fruit-practice of the dharmadhātu.

33.6

Fourth, the ten bodhisattvas next below who share the name of 'Treasury' (Garbha) are the ten 'Banner' bodhisattvas of the ten dedications such as Vajradhvaja, who upon reaching this fruit of the dharmadhātu are named the ten 'Treasury' bodhisattvas. Because in those ten dedications they destroyed one-sided views through dedication, converging principle and wisdom, compassion and vows, and were able to accomplish all virtues, upon reaching this fruit of the dharmadhātu they are named 'Treasury'.

33.7

Fifth, the ten bodhisattvas next below who share the name of 'Eye' (Netra/Cakṣus), such as Sudarśana, are the thirty-seven 'Treasury' bodhisattvas of the ten grounds such as Vajragarbha, who upon reaching this fruit of the dharmadhātu are named 'Eye'. Because within those ten grounds they contained all virtues, their Dharma-eye became clear, universally seeing the dharmadhātu. The above forty bodhisattvas, grouped in tens sharing identical names, correspond to the four stages prior to the fruit of the dharmadhātu; through these forty minds together with Samantabhadra and Mañjuśrī, they form the path of the forty-two worthy and noble ones to accomplish the fruit-gate of the dharmadhātu, now having arrived at the origin.

33.8

Sixth, the ten bodhisattvas next below who share the title of 'Crown' (Mukuṭa), straight on to the end of the listing of the bodhisattva assembly where there are one hundred bodhisattvas, are the practices of the ten pāramitās based on fundamental wisdom within the dharmadhātu. Because within one pāramitā they mutually interpenetrate in perfect fusion, one contains ten, and ten contain one hundred. Thus the one hundred bodhisattvas from Devamukuṭa Bodhisattva onward explain the practice of the hundred pāramitās. Combined with the preceding forty bodhisattvas who each possess ten pāramitās, within the forty there are four hundred, which are the pāramitās progressively cultivated according to stage. Combined with these one hundred pāramitās in the fruit of the dharmadhātu, they total five hundred. Therefore the sūtra states, 'Together with such five hundred persons, all of these bodhisattvas accomplished the practices and vows of Samantabhadra'; this means that the dharma-practices of the three persons—Samantabhadra, Mañjuśrī, and the Buddha's fundamental wisdom—are pervasive. They provide the sovereign essence and function for these five hundred practice-gates, extending even to inexhaustibility. As in the listing of five hundred below—five hundred boys, girls, upāsakas, and upāsikās—names are established generally based on these five hundred practice-gates. The ten thousand dragons refer to the myriad practices that follow wisdom. The six thousand monks encompass the five hundred practice-gates across faith and the five stages, which is why it says six thousand.

33.9

Second, explaining the names of the śrāvaka assembly: Śāriputra was so named because his mother's eyes were sharp and clear like the eyes of a heron (śāri); because his mother's eyes resembled the shape of a heron, he was given this name as her son. Mahāmaudgalyāyana is translated here as 'Legume-Gatherer Clan', named after his mother's surname 'Legume', as his mother was a descendant of the Mung Bean Ṛṣi. Mahākāśyapa is so called because his body was golden and able to drink in sunlight; he is also called 'Sunlight-Drinker', being a descendant of an ṛṣi. 'Mahā' is translated here as 'great'. Revata is translated here as 'Offering'. Subhūti is translated here as 'Well-Manifested'. Aniruddha is translated here as 'Unextinguished'. Nanda is translated here as 'Joyful'. Kapphiṇa is translated here as 'Yellow Colour', being a descendant of the ancient Yellow-Headed Ṛṣi. Kātyāyana is a clan name, and because he was an offspring of it, 'yana' means 'offspring'. Pūrṇa was named after his mother, whose title was 'Full-Compassion' (Maitrāyaṇī). These ten great śrāvakas manifested the appearance of not hearing and not seeing the Tathāgata's inconceivable transformations in the dharmadhātu, in order to make those who delight in lesser teachings aspire toward the great. The previously mentioned five hundred śrāvakas and world rulers were those who already possessed the seeds from before, and thus could follow where the Buddha acted. 'Lion' signifies fearlessness. 'Rapid motion' (vijṛmbhita) signifies delight without weariness. This clarifies non-action, giving free rein to autonomous wisdom, responding without contrived doing, whereby the infinitely profound Dharma is spontaneously accomplished, perfected without effort. This has already been explained above. Entering this vijṛmbhita-samādhi, the wondrous towers 'suddenly became expansive and boundless'; 'expansive' means broad and vast. Saying that these towers suddenly became vast means they were equal to the dharmadhātu and empty space. This clarifies that the Tathāgata's realm is intrinsically boundless forever; when the sentient minds of delusion and understanding correspond in a single thought, there is no phenomenon that is not equal to it, for the mind is like empty space, pervading and containing the dharmadhātu; hence it is said, 'suddenly became expansive and boundless'. This is to guide later followers, not the assembly present at the time. Having 'diamond as the ground' is because it is the reward accomplished and obtained through resonance with the dharmakāya. The 'immeasurable precious flowers and mani jewels scattered everywhere throughout, overflowing in all places' are produced through resonance with the collective and specific myriad practices. Having 'lapis lazuli as pillars' is the retribution resonated from maintaining compassionate vows with an unstained, pure mind. Being 'composed of various jewels' clarifies that the adornments upon the pillars are complete with myriad jewels, illustrating that maintaining the myriad practices within a single pure mind is utterly unshakeable. Being 'adorned with great radiant maṇi jewels' is due to being resonated and produced from fundamental wisdom. 'Jambūnada gold' is a gold exceedingly soft, luminous, and pure, far surpassing ordinary gold, resonated and produced from a gentle, reverent, and cautious mind. The 'wish-fulfilling jewel-kings placed all around above as adornments' are resonated and produced from giving rise to discriminating myriad practices from fundamental wisdom, autonomously and unobstructed, to benefit all sentient beings. 'Towering upper-stories linked across the distance': 'towering' means lofty; 'across the distance' means far-reaching; 'linked' means adorned and reflecting one another with myriad jewels. In sum, it means the jewel pavilions were lofty and far-reaching, reflecting and mutually adorning one another to pervade the dharmadhātu. Among them, the numerous jewel pavilions mutually adorned and reflected through each other; with covered walkways branching out from the sides of the pavilions, the rafters and eaves succeeded one another, as if interconnected. That 'each and every one filled the dharmadhātu, with windows and portals reflecting through one another' clarifies that the doors and windows on the jewel pavilions reflected through each other, brilliantly clear and unobstructed. 'Steps, courtyard, verandas, and railings': levels and tiers are 'steps'; the flat ground beneath the steps paved with jewels is the 'courtyard'; the jewel boards above the steps form the 'railings'; the jewel pillars above the railings form the 'veranda'. The 'Rhapsody on Ascending the Tower' says, 'leaning upon the veranda and railings to gaze afar'—this is what it means. Being 'equipped with all kinds of things' completely expresses that the myriad jewels are fully provided as adornments. In general, pavilions (ge) are accomplished through resonance with discriminating wisdom; towers (lou) are accomplished as retributions resonating with fundamental wisdom giving rise to the function of contemplative illumination that transcends all realms. Some are adorned with jewel forms of humans and devas, accomplished as retributions for practices that benefit humans and devas. The jewel nets are the jewels of teaching; the walls are the jewels of precepts. The trees are practices of sheltering sentient beings; the jewel banners are practices of pariṇāmanā; the jewel rivers are practices of kindness and compassion—each is an accomplished retribution thus categorized according to the myriad practices of wisdom. Furthermore, upon these retributions above, the adornments of supernormal powers are added. First, the adornments of the towers and pavilions are stated; next, the all-pervading adornments of the precious ground are stated; next, the adornments of empty space are stated; next, the bodily adornments of the bodhisattvas gathering from the ten directions are stated. Each adornment reflects through and interpenetrates the others, layered upon layer with one another's essence. The ocean-like assemblies of buddhas and bodhisattvas of the ten directions, their bodies, lands, and adornments interpenetrating one another autonomously and unobstructed, simply take the fundamental wisdom of the dharmakāya as their essence, while discriminating wisdom brings about the natural congruence of myriad phenomena as retribution. Even if all Tathāgatas manifest all supernormal powers, they do not depart from this wisdom in giving rise to their great functions; hence there is nothing that is not autonomous, nothing that does not interpenetrate, and nothing that is not brilliantly clear. Because such wisdom is only accomplished through harmonizing and cultivating the five stages as described above, it cannot be attained by cultivating a single practice in isolation. One may only see that the many do not depart from the one; one must not cling to the one as spontaneous nature. The adornments of this Jeta Grove and all the lands of the dharmadhātu do not depart from two factors: first, being accomplished through the great kindness, great compassion, great vows, and myriad practices of cultivating principle and wisdom in the past; second, being adorned by the inconceivable supernormal powers of the buddhas and bodhisattvas. This is clear in the sūtra itself. This answers the previous forty questions asked by the bodhisattvas. The ten passages of the sūtra from 'At that time, in the eastern direction' onwards explain the bodhisattvas of the ten directions gathering together. They clarify the fundamental practices of the buddha-fruition throughout the dharmadhātu, [numerous as] the dust motes in ineffable buddha lands, answering the questions previously asked by the bodhisattvas. All of these are the unceasing, all-pervading practices of the buddha-fruition itself; hence the world is named Vajradīpavajradhvaja (Diamond Lamp Banner). As for 'Vajradīpavajradhvaja', this clarifies that all buddhas arise from this diamond-like wisdom to perform practices of great compassion, destroying the afflictions of sentient beings; hence it is called 'banner'. The Buddha's title, Vairocana-victorious-virtue-king, is the fruit within practice. That the bodhisattva is also named Vairocana-vow-radiance clarifies that based on the fruit, he follows his past vows to practice great kindness and compassion. 'King' clarifies that the buddha-fruition follows practice in various ways, autonomous and unobstructed; because it arises from diamond-like wisdom, fruit and practice share the same name. Coming together with 'bodhisattvas [as numerous as] the dust motes in ineffable buddha lands' means that because practice is fulfilled, he causes the bodhisattvas to assemble in this Dharma; hence it says 'came together'. This clarifies that within the dāna-pāramitā, the practices of host and companions are fulfilled. That all the arriving bodhisattvas adorned their bodies with jewel nets clarifies that the practice of teaching is fulfilled. The subsequent nine directions are all arranged in sequence according to the ten pāramitās; all are the collective and specific, identical and different practices upon the diamond-like wisdom of a single Buddha; the rest may be inferred by analogy. Below is clear in the text itself; here I merely explain the general meaning of the sūtra, for the Dharma gates are fully contained in the sūtra itself. The previous twenty-one passages of the sūtra constitute the gate of harmonizing practice with principle, which has now been explained. In the above, Samantabhadra was the host and Mañjuśrī was the companion. Below, the Tathāgata emits light from between his brows, called the Gate of Universally Illuminating the Dharmadhātu of the Three Periods; this is the gate of harmonizing principle with practice, completely interfused, autonomous, and unobstructed. Below, Mañjuśrī is the host and Samantabhadra is the companion. 'At that time the World-Honoured One, wishing to cause the bodhisattvas to abide in the lion's rapid-motion samādhi, emitted a light from the white urna-hair between his brows named the Gate of Universally Illuminating the Dharmadhātu of the Three Periods': this is because this light is the fundamental, universal radiant wisdom within the dharmakāya. When this wisdom appears, one sees that the distant past, future, and present of the three periods are as one essence right now, and the birth-and-death of endless kalpas is not displaced from the present; completely devoid of intrinsic nature, it forms a great ocean of wisdom wherein all dharmas are cool and refreshing. Thereupon, through myriad practices, one gives rise to discriminating wisdom, knowing the faculties of beings to benefit them universally throughout oceans of lands without resting, which is called the practice of Samantabhadra. This refers to the subsequent text in the sūtra where one attains ineffable gates of samādhi and the gates of teaching and transforming limitless sentient beings. All is fully stated in the sūtra, complete in the text itself.

33.10

The above twenty-seven passages of the sūtra conclude the answers to the forty Dharma gates asked by the great assembly of bodhisattvas. These Dharma gates of the dharmadhātu clarify that the essence of wisdom is autonomous and manifests by its own wisdom-power, without relying on the spoken words of the Tathāgata's mouth. Furthermore, they cause Mañjuśrī and Samantabhadra, from their own original positions, to proclaim the practices of their own fruition, so that they may be easily understood without confusion regarding the essence and function of the teaching. The above forms the complete fulfillment of an entire sūtra from beginning to end, comprehensively subsumed within the essence of the dharmadhātu. From the subsequent line, 'At that time the youth Mañjuśrī' onwards, it is called the Gate of Entering the Mundane to Benefit Sentient Beings and Accomplish Practice. In the preceding teaching, he was only referred to as Mañjuśrī, not as 'youth' (kumāra); this clarifies that from here on, as he enters the mundane to transform the untutored, his name is established according to his practice, and thus he is called 'youth'. This clarifies that previously, on the basis of the universal radiant wisdom of the buddha-fruition, the worthy and holy ones of the ten directions were raised to establish the conventions of teaching; that is, the bodhisattvas of the five stages such as Jñānaśrī and Netraśrī, all of whom universally transformed beings without localized bounds, latent and manifest at will. There, Mañjuśrī was the foremost in faith, and was not called 'youth'. From here on, entering the mundane from within the essence of the dharmadhātu to initiate the transformation of the untutored, his name is established according to the practice he undertakes; hence he is called the youth Mañjuśrī. This is because he transforms the childlike and untutored with wondrous wisdom, causing them to enter the Buddha's wisdom and be born into the Buddha's household. This is the wondrous wisdom of the principle of non-nature in the fundamental wisdom by which all buddhas of the three periods first give rise to the bodhicitta and by which the initial dharmakāya appears. It is from this that all buddhas of the three periods are initially born into the Buddha's household, and from this that they accomplish the great vows and practices of Samantabhadra. Why is it called the Gate of Entering the Mundane to Benefit Sentient Beings and Accomplish Practice? Previously it only spoke of ascending to the heavens, indicating that practice was accomplished among devas, not yet going into the mundane world among humans to transform and benefit them. In the more than one and a half fascicles of this 'Dharmadhātu Chapter' prior to this, there were only bodhisattvas, śrāvakas, and world rulers who had already attained the Way; there were not yet worldly ordinary beings entering this Dharma gate. From the youth Mañjuśrī descending from the Well-Abiding Tower onwards, he enters the human world, adapting to faculties to engage the mundane and transform ordinary beings, causing them to attain the principle of this dharmadhātu. Furthermore, he causes the youth Sudhana to universally seek fifty-two kalyāṇamitras, to represent the five stages and the three kinds of cause and effect: Mañjuśrī is the fundamental wisdom in the dharmakāya; Samantabhadra is the practice within discriminating wisdom; and the wisdom that does not abide in either of these two is called 'Buddha'. Possessing these three dharmas in full is called 'Buddha'. These three dharmas universally serve as the cause and effect for the five stages from beginning to end, which is called riding the Tathāgata vehicle straight to the bodhimaṇḍa. It is also called riding the dharmadhātu vehicle, because the dharmadhātu in turn takes these three kinds of cause and effect as its essence and function. The cause and effect of the five stages before and after are likewise; all take these three dharmas as cause and effect. This Buddha, Mañjuśrī, and Samantabhadra Bodhisattva serve as cause and effect for the practices of the fifty kalyāṇamitras, yet in themselves they have no cause and effect, because within the stage of the buddha-fruition itself there is nothing to cultivate and nothing to practice. They only establish the name 'cause and effect' for cultivators in the five stages as the place where the habit-energies of the two defiled and pure hindrances are treated and matured. However, the principle, wisdom, and myriad practices of the dharmakāya have no cause and effect in themselves; it is only through the expedient preparations in the five stages to eliminate delusions and habit-energies that such names of cause and effect are established. Because Mañjuśrī travels to various cities of awakening in the human world to teach and transform in accordance with faculties, causing Sudhana to initiate the preparatory stages, seek fifty-three kalyāṇamitras, and accomplish one hundred and ten Dharma gates of cause and effect, students will not be confused about the practices of the five stages, making them easy to understand. Because this provides a model of cultivation for those who later generate the bodhicitta, it is called the Gate of Entering the Mundane to Benefit Sentient Beings and Accomplish Practice, in order to provide a model of practice for students so that they will not be deluded. Further meanings will be clarified below as we arrive at each stage. Within this Gate of Entering the Mundane to Benefit Sentient Beings and Accomplish Practice, from 'youth Mañjuśrī' onwards to the end of the sūtra, the long text is divided into three sections.

33.11

First, the section of the sūtra from 'At that time the youth Mañjuśrī, from the Well-Abiding Tower' onwards, up to the beginning of the sixty-second fascicle where it says, 'At that time Mañjuśrī Bodhisattva, having encouraged the bhikṣus to give rise to anuttarā-samyak-saṃbodhi', is called the Gate of Initiating Practice by Adapting to Faculties and Entering the Mundane to Travel.

33.12

Second is the portal where Mañjuśrī enters the mundane world among humans to expound the Sūtra of Universal Illumination of the Dharmadhātu, beginning with [the phrase] "gradually traveling south, passing through the human world until reaching the east of the City of Blessings".

33.13

Third is the portal of discerning faculties and conferring teachings to accomplish practices, from "at that time, the Youth Mañjuśrī knew that the people of the City of Blessings had all assembled" straight down to the end of the sūtra. Within the first portal, of initially approaching faculties and entering the mundane world on pilgrimage, there are two sections.

33.14

First, from "at that time, the Youth Mañjuśrī" down to "took their leave and traveled south into the human world", comprising twenty and a half lines of the sūtra text, explains the section in which, together with the bodhisattvas traveling with him and the retinue who constantly attended and guarded him, he took leave of the Buddha and traveled south into the human world.

33.15

Second, from "at that time, the Venerable Śāriputra" down to "accomplished all Buddha-dharmas", comprising eighty-six and a half lines of the sūtra text, explains the section in which the six thousand monks led by Śāriputra followed Mañjuśrī south, generated the aspiration [for awakening] along the way, and attained this One Vehicle teaching portal.

33.16

Regarding the textual interpretation: In the first section, from the beginning "at that time, the Youth Mañjuśrī" onwards, the sūtra says: "at that time, the Youth Mañjuśrī emerged from the Good Abode Pavilion." This explains that from his own dharmakāya he manifests fundamental wisdom, and within the pavilion he gives rise to discriminating wisdom to benefit sentient beings; hence it is called "emerging". The "immeasurable bodhisattvas traveling with him" serve as flanking attendants assisting in the path to teach and transform sentient beings together; they are the primary and companion [figures] of the myriad practices. The "vajra spirits who constantly attended and guarded him" generally refers to all the attendant spirits. Within these spirits there are approximately two meanings: first, names are established based on their own virtues according to the practices of these spirits; second, their virtues are signified based on the differentiated practices of Mañjuśrī's virtues, providing the meaning of attending and guarding. In this section, including bodhisattvas, spirits, and devas, there are thirty-two assemblies; together with the subsequent assembly of six thousand monks, they make forty-two assemblies, serving as forty-two kinds of skillful practices to bring sentient beings to maturity in the ocean of great wisdom and liberation. The first, the vajra spirits, represent the universally luminous wisdom within the dharmakāya; wisdom manifesting is called a spirit. The bodily spirits who universally make offerings to all Buddhas on behalf of sentient beings signify reverence; because their vast clouds of manifested bodies reverently make offerings to the Buddhas in the ten directions and guide and receive sentient beings, their fruitional retribution is an upright, dignified, and adorned body. The foot-traveling spirits signify vigorous diligence—the practice of transforming sentient beings without fatigue. The wind spirits wear mani jewels as their crests, signifying the meaning of the clear, pure, stainless wisdom that is capable of establishing teachings. Because the essence of wind can blow down and disperse all myriad things, and can also lift up, sustain, and give growth to all myriad things, yet it itself has no substantial nature to rely upon, this is symbolized by the stainless jewel-crest. It resembles the dharmakāya's wisdom, which can expound the net of teachings, disperse and destroy defilements and purity, and is itself without reliance; for the wind's teaching is represented by the xun trigram. The rest is fully detailed in the sūtra itself. As for the kumbhāṇḍa king who eliminates the hungry ghost realm: because their large sacks hang down like winter melons, when seated they crouch upon them, and when walking they place them on their shoulders. Taking images to represent phenomena, it signifies great compassion descending to the mundane, shouldering the burdens of sentient beings without wearying fatigue. The mahoraga kings are of the class of large pythons that crawl on their bellies. Taking images to represent phenomena, moving on the chest and belly signifies reverence; these are the spirits who guard saṅghārāmas. The rest should be understood accordingly, symbolized by the meanings beneath their names. That Mañjuśrī and the bodhisattvas departed from their own dwelling places signifies adapting to faculties to receive the mundane. That they circumambulated the Tathāgata countless times signifies reverently complying with what was practiced. "Circumambulating to the right" means moving from the south through the east to the north.

33.17

In the second section, where the six thousand monks led by Śāriputra followed Mañjuśrī south, there are further seven subsections.

33.18

First, from "at that time, the Venerable Śāriputra" down to "all were accomplished through Mañjuśrī's teaching and transforming by expounding the Dharma", comprising twelve and a half lines of the sūtra text, explains the subsection where Śāriputra and the six thousand monks followed Mañjuśrī south.

33.19

Second, from "at that time, the Venerable Śāriputra" down to "a light from the white ūrṇā came to illuminate their bodies and entered through the crowns of their heads", comprising sixteen lines of the sūtra text, explains the subsection where Śāriputra exhorted the monks to contemplate the ten kinds of auspicious signs of merit adorning Mañjuśrī's body and the road as he walked along the path.

33.20

Third, from "at that time, the Venerable Śāriputra" down to "these monks wish to behold you", comprising ten and a half lines of the sūtra text, explains the subsection where Śāriputra praised Mañjuśrī's ten immeasurable virtues, the assembly of monks all wished to see Mañjuśrī, and Śāriputra addressed Mañjuśrī on their behalf.

33.21

Fourth, from "at that time, the Youth Mañjuśrī" down to "may we attain all of them completely", comprising six and a half lines of the sūtra text, explains the subsection where the six thousand monks bowed to Mañjuśrī, made their own great vows, and the Buddha bore witness to them.

33.22

Fifth, from "at that time, the Bodhisattva Mañjuśrī addressed the monks" down to "approaching the Tathāgata's ground", comprising eighteen lines of the sūtra text, explains the subsection where the Bodhisattva Mañjuśrī expounded the practice of the ten untiring teachings for the monks, so that they would not fall into the ground of the Two Vehicles and would enter the Tathāgata's ground.

33.23

Sixth, from "then, hearing this teaching, the monks" down to "abiding firmly and unshakably in the bodhicitta", comprising sixteen lines of the sūtra text, explains the subsection where the six thousand monks, hearing Mañjuśrī expound the Dharma, attained the unobstructed-eye samādhi and each attained ten times ten portals of liberation in all dharmas.

33.24

Seventh, from "at that time, the Bodhisattva Mañjuśrī exhorted the monks" down to the end of the fascicle, comprising six lines of the sūtra text, explains the subsection where Mañjuśrī again exhorted the monks to abide in Samantabhadra's practices, whereupon, without leaving the presence of Mañjuśrī's feet, they saw Samantabhadra manifest bodies before the Buddhas of the ten directions and became fully endowed with all Buddha-dharmas.

33.25

Regarding the textual interpretation: The six thousand monks represent the mind of faith, and also their entering the stages. Because they simultaneously attained all stages along the road—the ten faiths, the ten abodes, the ten practices, the ten dedications of merit, the ten grounds, and the eleventh ground—it therefore says that six thousand surrounded him in front and behind. With Śāriputra as the principal and the rest as companions, principal and companions traveled together, demonstrating advancing and seeking the true Dharma. That they "departed from their own dwelling places" means departing from the views of śrāvakas and various provisional perspectives to advance toward and seek the great awakening of the dharmadhātu. Circumambulating the Buddha three times signifies complying in all ways with the Buddha's true teaching. Circumambulating the Buddha three times is in each case turning to the right, from the south toward the east, toward the north, toward the west, and back to the south. Such three circumambulations constitute the right-turning rite, causing people to reverse leftward movement. These six thousand monks were co-dwellers with Śāriputra who had not long gone forth and were not arhats; having seeds from past lifetimes, they all easily generated the aspiration. When the sūtra says: "the six thousand monks had all formerly made offerings to immeasurable Buddhas, deeply planted good roots, had vast powers of understanding, and their eye of faith was clear and penetrating," it explains that having previously planted roots of faith, their seeds of faith had matured in this life. That Śāriputra exhorted the monks to observe the Bodhisattva Mañjuśrī's full halo of merit shining brightly refers to the constant light of a pure mind, which causes those who see it to rejoice. The "net of light" is the perfection of the net of Dharma, explaining that the light of his teaching adorns his body so that those who see it have their suffering eradicated. That the path Mañjuśrī traveled was level and adorned for eight paces to the left and right explains that body and mind are constantly accompanied by the eightfold noble path. That bodhimaṇḍas were constantly present all around in the ten directions means that his transformative practices constantly fill the ten directions. That the Buddhas, when expounding the Dharma, emit light from between their eyebrows to consecrate the crown of Mañjuśrī's head explains that Mañjuśrī represents the crown of the signless wisdom of the dharmakāya when the Buddhas of the ten directions initially inspire the aspiration [for awakening]. When all Buddhas first generate the aspiration, they enter this wisdom and are born into the Buddha's family. When all sentient beings first generate the bodhicitta, they all take this signless wisdom of the dharmakāya as their essence. All sentient beings possess it inherently, yet all require the samādhi of skillful means to make it clearly manifest. That the trees were all adorned with jewels explains that fruitional retribution arises from causal practices. That the six thousand monks, observing Mañjuśrī and hearing the ten untiring teachings, immediately attained the unobstructed-eye samādhi means they attained the clear and pure signless eye of wisdom within the dharmakāya; because attachments have vanished and views have ceased, the eye of wisdom is perfectly penetrating, not being a physical eye. When the five views, such as the view of self and extreme views, vanish, the Dharma naturally becomes clear, and obstacles in the ten directions are exhausted. Initially clarifying ten dharmas in each and every dharma illustrates that the power of samādhi is beginning to bring initial illumination; later, through the exhortation to advance further in Samantabhadra's vows and practices, all illuminations are fully penetrated. The above concludes the explanation of the six thousand monks generating the aspiration. Later, it explains the transformation of beings to benefit creatures at the City of Awakening. As for Śāriputra manifesting as a śrāvaka, this was already explained earlier. The remaining senses above that are intelligible are self-evident from the text.

33.26

Second is the portal of entering the mundane world among humans to expound the Sūtra of Universal Illumination of the Dharmadhātu, which takes place at the great stupa-sanctuary in the Śāla Grove to the east of the City of Blessings. Furthermore, this section, from "at that time, the Bodhisattva Mañjuśrī exhorted the monks" down to "at the great stupa-sanctuary in the Śāla Grove", comprising fifteen and a half lines of the sūtra text, is again divided into two subsections.

33.27

First, from "at that time, the Bodhisattva Mañjuśrī" down to "offered to by humans and non-humans", comprising seven and a half lines of the sūtra text, explains the subsection where Mañjuśrī traveled into the human world to the site of beings receptive to transformation.

33.28

Second, from "at that time, Mañjuśrī and his retinue" down to "at the great stupa-sanctuary", comprising eight lines of the sūtra text, explains the subsection where Mañjuśrī expounded the portal of the Sūtra of Universal Illumination of the Dharmadhātu and they attained benefit upon hearing the Dharma.

33.29

That at that time the Bodhisattva Mañjuśrī exhorted the monks to generate the bodhicitta, summing up the preceding teachings, and "gradually traveled south, passing through the human world", explains that the bodhisattva receives and guides beings toward the light, with the south (li trigram) representing illumination. "Passing through the human world" explains that out of great compassion, the bodhisattva acts as an uninvited friend, approaching their faculties to guide and transform them. "City of Blessings" (Dhanyākara): the city's name is established because its people cultivate many blessings, and also because wherever noble beings dwell is adorned with blessed virtues. "Banner" (dhvaja) has two meanings: first, past Buddhas in this place gave up what was difficult to give up, destroying what was clung to, hence it is called a banner; second, this is a place with ancient Buddha stupas and sanctuaries, adorned with tall, loftily rising forest trees. "Great stupa-sanctuary": its renown spans the ten directions and is heard far and wide across Buddha-lands, hence it is called "great"; it is also called "great" because when expounding the portal of the dharmadhātu, views of inside, outside, and middle vanish. Placing indestructible images of the Venerable One within it is called a stupa-sanctuary, and also called a banner. An Indian monk said: "At this stupa-sanctuary, when a drum is struck on the south side, it cannot be heard on the north side; therefore worldly people call it 'great'." "Śāla" means high and lofty. From "gods, dragons, yakṣas" onwards explains that the eight classes of gods and dragons and humans constantly made offerings. "Mañjuśrī and his retinue" refers to the assembly of six thousand bodhisattvas, spirits, and devas who came together with him. That he expounded the Sūtra of Universal Illumination of the Dharmadhātu means that the penetrating, ubiquitous illumination of fundamental wisdom adapts universally to faculties. "A million nayutas" corresponds to a vast number here; the general idea signifies that unspeakable numbers of sūtras serve as his retinue, which illustrates that discriminating wisdom universally responds to faculties to confer benefits. "Sūtra" is translated here as "prose scripture". From "when this sūtra was expounded, in the great ocean..." onwards explains that immeasurable dragons, hearing the Dharma, all shed their dragon bodies and were born among devas and humans; ten thousand dragons attained non-retrogression toward unsurpassable awakening, and countless sentient beings were each subdued in the Three Vehicles. This shows that each, relying on their own faculties and according to discriminating wisdom, attained the Dharma portal suitable to their own innate capacity. The above concludes the explanation of the portal of delivering beings according to faculties via the Sūtra of Universal Illumination of the Dharmadhātu, as fully detailed in the sūtra itself.

33.30

Third is the section on discerning faculties and conferring teachings to accomplish practice. From "an immeasurable great assembly came forth from that city" straight up to the end of the sūtra, it is entirely about Mañjuśrī observing Sudhana and their number, and Sudhana proceeding to Mount Sugopita in the south, successively traveling south to seek out fifty-three people as spiritual benefactors, and utilizing the cause and effect of the five stages to advance in practicing the gates of conduct, wishing to cause later people to emulate this and accomplish practice; hence it is named the section on discerning faculties and conferring teachings to accomplish practice. Within this one section, it is again divided into two sections.

33.31

The first is from "an immeasurable great assembly came forth from that city" down to "At that time, Mañjuśrī Bodhisattva, looking back like an elephant king," comprising ninety-four lines of scripture, which clarifies that the fourfold assembly of the City of Merit all gathered, that Mañjuśrī expounded the Dharma for them in accordance with what they aspired to and sought so as to lead them to attain purity, and that he observed Sudhana, inferred his cause and effect, and encouraged him to associate closely with spiritual benefactors.

33.32

The second is from "At that time, Mañjuśrī Bodhisattva, looking back like an elephant king" down straight to the end of the sūtra, named the section on knowing faculties and conferring teachings to cause them to accomplish practice and inspire later students. Within the initial first section, there are ninety-four lines of scripture, which are divided broadly into six sections.

33.33

First, from "an immeasurable great assembly came forth from that city and came to where he was" down to "five hundred maidens," there are twenty-one and a half lines of scripture; this is the part where the great assembly arrives and gathers.

33.34

Second, from "At that time, the youth Mañjuśrī" down to "dedicating merit toward bodhi without obstruction," there are twenty-five lines of scripture; this is the part clarifying Mañjuśrī Bodhisattva's observation of the cause of Sudhana's name and praising the past roots of goodness and the present life's karmic retribution.

33.35

Third, from "At that time, Mañjuśrī Bodhisattva, having thus observed the youth Sudhana" down to "expounded the Dharma of all Buddhas, equal and non-dual," there are six and a half lines of scripture; this is the part clarifying Mañjuśrī knowing that Sudhana's faculties were capable and expounding the Dharma for him.

33.36

Fourth, from "At that time, the youth Mañjuśrī" down to "and then departed," there are four and a half lines of scripture; this is the part clarifying Mañjuśrī departing after having expounded the Dharma for Sudhana and the great assembly.

33.37

Fifth, from "At that time, the youth Sudhana" down to "and spoke verses, saying," there are two and a half lines of scripture; this is the part clarifying that after Sudhana heard the Dharma and gave rise to faith, he diligently sought unexcelled bodhi and spoke verses to Mañjuśrī, lamenting the wheel of suffering of the three realms of existence and requesting the Dharma and instruction.

33.38

Sixth, within the spoken verses, there are thirty-four lines of verse; this is the part clarifying Sudhana lamenting the root of suffering and requesting the Dharma in verse to benefit himself and benefit others. Within these thirty-four lines of verse in this one section, the first four lines of verse lament the causes of the suffering of birth and death; following that, there are thirty lines of verse that praise the virtues of Mañjuśrī Bodhisattva and request the Dharma-gates.

33.39

As for explaining the meaning in accordance with the text: as in the initial section where the fourfold assembly comes and gathers, the sūtra states, "an immeasurable great assembly came forth from that city," and when it lists their numbers it merely says "five hundred"; this clarifies that, in terms of their ability to give rise to the bodhi-mind, their numbers are established through the five stages and the ten pāramitās, not by counting persons. This is because within the cultivation of the five stages, the ten pāramitās mutually incorporate each other to make one hundred, since within each one there are ten. For instance, dāna-pāramitā is the primary and the other nine are companions; śīla-pāramitā is the primary and the other nine are companions; kṣānti-pāramitā is the primary and the other nine are companions; all emulate this. These one hundred pāramitās, across the ten abodes, ten practices, ten dedications, ten grounds, and the eleventh ground, in ascending to see the path and subduing afflictions and karmic habit-energies according to varying depths, have different names according to practice, establishing five hundred. If considered in terms of Samantabhadra's conduct, comprehensively covering the Dharmadhātu's inexhaustible ocean of kṣetras, there are unspeakably and unutterably many pāramitās as numerous as the dust motes in Buddha-kṣetras. Now, provisionally considering only the five stages: each stage has one hundred pāramitās, so the five stages have five hundred. The earlier statement that ten thousand nāgas all gave rise to the bodhi-mind clarifies the fulfillment of the myriad practices. "Sudatta" refers to one who generously gave to those without shelter in this world, also named Anāthapiṇḍada. "Vasudatta" means giving of wealth and having virtuous conduct daily. In this way the fourfold assembly and the ten thousand nāgas gave rise to the bodhi-mind. The assemblies are numbered as five assemblies: such as the assembly of nāgas, the five hundred upāsakas, and the five hundred upāsikās, all of whom dwell in worldly ways yet whose faith is pure and solid. "Youths" (kumāra) and "maidens" (kumārī) are all under twenty years of age, not yet capped, untainted by worldly desires, pure and faithful men and women, and are thus called youths and maidens. Being young in age, newly initiating their initial resolve, taking refuge in the flow of the Dharma, and receiving instruction, they are called youths and maidens. "Youth" (tong) means newly ignorant. Establishing oneself in the lower village is called a youth. Because their age is not yet advanced and they establish aspiration and virtue among the neighborhoods, they are called youths. Those advanced in age who are able to have pure faith are simply called pure faithful men and women. The listing of the assembly above merely follows the meaning beneath the names, which are the virtues cultivated. Or they are named according to physical appearance, such as the daughter of the householder of Great Wisdom, who is named in accordance with virtue because of her father's designation. The rest should be understood accordingly. When the sūtra says "his awe-inspiring light was blazing and magnificent," it clarifies that Mañjuśrī's bodily color was immensely bright, outshining the great assembly. As when Mañjuśrī observes the causes and conditions of Sudhana's name: when he first entered the womb, seven-jeweled tiered pavilions naturally emerged in his residence; this is a fruit induced from a cause, for an effect cannot arise without a cause. It clarifies that past-life faith—being able to believe that one's own mind is the completely pure, immaculate dharmakāya and the unsupported universal radiance wisdom—serves as the seed of faith, and this is called the "womb." Just as when the Unshakable Wisdom of the Golden World was spoken in the Hall of Universal Light in the stage of faith, it is because the pure, immaculate dharmakāya is named the Golden World. Universal radiance wisdom is designated as Unshakable Wisdom Buddha because originally it has no nature that can be moved. What is now designated as "ignorance" is because in past lives one believed that this ignorance of one's own mind and the ignorance of all sentient beings are entirely the seed of pure wisdom of the dharmakāya of all Buddhas. Taking this faith, it is named the "womb." Born into the world from this womb of faith, one receives the seven-jeweled pavilions as retribution. At the time of this faith, it was accomplished through the power of wisdom's contemplative illumination. The "seven jewels" and "seven hidden treasures" both refer to what is born as retribution from the seven limbs of awakening. The number seven below follows this example. Dwelling in the womb for ten months means practicing the ten pāramitās within the mind of faith, fulfilling worldly norms. Being born means the arising of supramundane wisdom. Having limbs and parts of the body that are well-formed is accomplished through the Dharma of the Eightfold Noble Path. In the residence, there naturally were five hundred jewel vessels, and various objects naturally filled the jewel vessels, adorning each other with interlacing radiance; this clarifies that within the seed of faith of past lives, believing in the Buddha's cause and effect, the practice gates of the five stages, the ten pāramitās, the five hundred practice gates, the seven limbs of awakening and eightfold noble path, the myriad practices of sameness and difference, and cause and effect from beginning to end—all these were received as retribution within faith. This is why in this life, by means of this faith, he was still able to give rise to the resolve, not departing from a single lifetime. The Dharma-gates of the one hundred and ten cities were simultaneously and suddenly sealed without deficiency. Accomplishing the one hundred and ten Dharma-gates at the place of faith, not leaving the sāla grove yet his body extensively roams all lands; this is simply because a dust mote contains the dharmadhātu whose nature is naturally as it is, and wisdom encompasses the three times, ancient and modern in a single thought. This is in accord with the reality of the dharmakāya, not relying on the false delusions of worldly feelings. The remaining meanings will be clarified below as they correspond to the text. This concludes discerning the name according to the cause and discerning the cause according to the retribution. The sūtra states, "Furthermore, this youth had previously made offerings to past Buddhas, deeply planted roots of goodness, and had vast faith and understanding"; this clarifies that the seed of faith in past lives has reached fulfillment in the present life. From "At that time, Mañjuśrī Bodhisattva" onward, the so-called accumulated Dharma of all Buddhas clarifies accumulating the ten pāramitās, the four means of embracing, the four immeasurables, the thirty-seven limbs of awakening, the preliminary practices of the five stages, and the Dharma-gates of the one hundred and ten cities. As for the Dharma-gates of the one hundred and ten cities: because there are fifty pairs of cause and effect cultivated within the five stages—just as the ten Wisdom Bodhisattvas in the preceding ten abodes are none other than the ten Buddha fruits equally named "Moon"—likewise, the ten Forest Bodhisattvas and ten Eye Buddhas in the ten practices, the ten Banner Bodhisattvas and ten Wondrous Buddhas in the ten dedications, and similarly in the ten grounds and the eleventh ground, all rely on these causes and effects of Bodhisattvas and Buddhas in the ten dedications. Thus, on top of the fiftyfold causes and effects of the five stages, each is endowed with the cause and effect of further practice, dividing into one hundred; not departing from the ten pāramitās within the eternal substance of the dharmadhātu of the fundamental Buddhas of the three times, they make one hundred and ten. Because beginning from the ten abodes, by means of expedient samādhi, one reveals the fundamental wisdom of the dharmakāya, rides the vehicle of the dharmadhātu, practices the conduct of Samantabhadra to cure karmic habit-energies, and establishes the distinct gates for sequentially curing afflictions and habit-energies. Through these one hundred causes and effects, they serve as the ascending and descending sequence for curing afflictions and habits. The cause and effect of principle, wisdom, compassion, and vow under the ten pāramitās are precisely the constant practice of Samantabhadra within the substance of the dharmadhātu, providing the footprints to be trodden for all who give rise to the bodhi-mind; therefore it is named riding the Tathāgata vehicle straight to the bodhimaṇḍa. Because from the initial resolve one rides the gate of the essence and function, principle and wisdom, and great compassionate vows and practices of Mañjuśrī and Samantabhadra within the dharmadhātu, this is the very essence and function of the foundation of the bodhimaṇḍa. The fifty-three spiritual benefactors of the youth Sudhana below are the behavioral aspects in entering the five stages of the path. It clarifies that the previous five stages only expounded the Dharma, fearing that people might be confused about the practice; now, this Mañjuśrī Bodhisattva wished to cause Sudhana to set an example of seeking the Dharma, re-elucidating the behavioral aspects and models within the previous five stages of Bodhisattvas so that later students may emulate them; hence he established these fifty-three persons to form the one hundred and ten gates of cause and effect. This clarifies that within the substance of the dharmadhātu, Mañjuśrī is established as the fundamental wisdom of the dharmakāya Buddha, Samantabhadra as discriminating wisdom, and Maitreya Buddha as the unconditioned fruit within this principle and practice of Mañjuśrī and Samantabhadra; by these three dharmas, the gate of the unobstructed, sovereign essence and function of the one dharmadhātu is accomplished, pervading the fifty Bodhisattvas in the five stages as cause and effect. Just as before, taking the ten pāramitās within the substance of the dharmadhātu as the practice to be ridden, corresponding to their superior advancement, the fiftyfold pāramitās upon the five stages all possess cause and effect. In this way, among the fifty spiritual benefactors, within each one there are two, making one hundred among the fifty; together with the ten pāramitās fundamentally and constantly practiced in the dharmadhātu, they make one hundred and ten. As for the Buddha-fruits of Mañjuśrī, Samantabhadra, and Maitreya, these three dharmas merely serve as the gate of sovereign, great functioning within the effortless state of the one dharmadhātu, solely acting as cause and effect for all superiorly advancing Bodhisattvas to clarify the merit of superior advancement, yet they themselves have no cause and effect. Just as an emperor himself has no rank or grade, but merely has sovereign majestic virtue, yet confers ranks and grades upon all his officials and subordinates according to their merit.

First 39 of 68 passages. Read on

Linked texts (1)

新華嚴經論 — Classical Chinese