新華嚴經論 34

English (machine translation) 34

Language: English

34.2

The seven fascicles from here downward are entirely about Sudhana's kalyāṇamitras. The ten kalyāṇamitras from this point onward represent the gate of the ten abodes.

First, regarding the indication of the direction in which the kalyāṇamitra dwells: why is he made to go to the south? It is to illuminate that relying on a directional quarter represents the Dharma. The south is correctness, is the Li trigram, is radiance, because the center of Li is empty. Because its center is empty, Li is radiance, the sun, and the nine heavens; in the body it is the head, the eyes, and the mind. When the mind penetrates emptiness and nonexistence, the sun of wisdom is naturally bright; hence this image is taken to represent the Way. Therefore the sūtra says: 'the direction-ruling deity who brightly refines all rituals of the ten directions'. A 'direction' is the Dharma; it merely takes the principle that the Great Image has no fixed direction, just as the sun moves in the sky and radiance adheres to the earth, or as wisdom moves in emptiness and radiance adheres to the myriad things: there is nothing not known, nothing not illuminated. Grasping this single Dharma, the ten directions are interfused.

34.4

Second, regarding the indication of the country in which the kalyāṇamitra dwells: that there is a country in the south named Sugobhita (Supreme Joy) is to illuminate that when principle and wisdom are empty and nonexistent, they can purify afflictions; hence it is named 'Supreme Joy'.

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Third, regarding the indication of the specific place in which the kalyāṇamitra dwells: in that country there is a mountain named Mount Sugopita. Thought-free, tranquil dhyāna is called the 'mountain'; when the mind is empty and wisdom appears, it is called 'wondrous'; when principle is pure, wisdom is bright, and insight can shatter delusion, it is called the 'peak'. Gen is mountain, stopping, youthful ignorance, the youngest son, and gates. With correctness as the beginning, it clarifies that the first month of spring is the beginning of the emergence of the three yang lines; the character zheng (correct) is formed by stopping below the one. Because the eleventh month gives birth to one yang, the twelfth month to two yangs, and the first month to three yangs, this is taken as the first month. Because three yangs are born, three is taken as correct. Furthermore, at the birthplace of the three yangs, fire is born in yin; taking fire as the sun, the sun is born in yin. Because the sun is born in yin, this is the place of initial birth; hence it is designated the position of youthful ignorance and the youngest son. Thus this image is taken to represent the Dharma. That Mañjuśrī dwells on Mount Qingliang in the northeast takes the northeast of the bodhimaṇḍa in Magadha. This mountain is to the northeast of the bodhimaṇḍa in this southern Jambudvīpa and is the king of all mountains in this Jambudvīpa, because Gen is mountain. The ten thousand bodhisattvas abiding within it are the companions who fulfill the myriad practices of Mañjuśrī as host and retinue. Therefore Mañjuśrī presides over the wondrous wisdom of the fundamental wisdom of the dharmakāya, serving as the teacher who dispels ignorance for all Buddhas; there is Mañjuśrī in all places. It is also that all sentient beings inherently possess it; all initially enter noble wisdom from this Dharma. Initially born into the family of the Buddhas, one shares the identical wisdom, liberation, and insight of all Buddhas. From this point onward, one trains in discriminating wisdom, initiating vows and practices to accomplish great compassion, which is called the dharmadhātu practice of Samantabhadra. Therefore the Tathāgata adopts images of worldly laws to represent the Dharma, making it easy to understand. That is, taking the image of Mount Sugopita in the country of Sugobhita clarifies the place where the three yangs are born, with Gen being stopping; because stopping signifies initial birth, initial birth is designated 'youthful ignorance'. It is also because Mañjuśrī represents the beginning of dispelling ignorance and entering the noble state that Mañjuśrī is designated 'youth' (kumārabhūta). Bodhisattvas establish names based on transformation; it is to stimulate all sentient beings to enter signless, wondrous wisdom. This explains that through skillful samādhi, one manifests fundamental wisdom, being initially born into the family of the wisdom of all Buddhas; hence the name is established. Therefore, taking images to represent the Dharma causes practitioners first to make their minds free of thoughts, calm, and motionless like a mountain king, whereupon signless wondrous principle and wisdom immediately appear, and their own mind's wisdom attains liberation, coolness, and purity—without requiring physical feet to climb a mountain. Therefore, atop Mount Sumeru the ten stages of advancing toward the Buddha-fruit are expounded for the stage of the ten abodes, all of which are designated 'moon', identical to the cool, pure joy of initially attaining the Dharma from worldliness embodied by the ten kalyāṇamitras from the monk Meghaśrī on Mount Sugopita downward. This clarifies that Sudhana's enactments are used to reveal the gates of the ten abodes. The term 'Mount Sugopita' is intended to clarify that only through samādhi can the fundamental wisdom of one's own mind be manifested. Just as all Buddhas see that myriad dharmas lack intrinsic nature, myriad dharmas are signless, myriad dharmas are without basis, and myriad dharmas have neither origin nor end nor dwelling place: once tallying with this Dharma, it is called abiding in what the Buddhas abide in, and only then do views vanish and karmic defilements cease, so that one is born into the stream of noble wisdom, learning discriminating wisdom, accomplishing the boundless, universal function of Samantabhadra in the dharmadhātu, and broadly transforming infinite sentient beings of the entire dharmadhātu to cause them all to enter into the insight of fundamental wisdom. It can also be that an ordinary beginner first enters the mountains out of delight in tranquility, and only then trains the mind in samādhi to manifest correct wisdom; this too is a skillful means, and can also be called the country of Sugobhita and Mount Sugopita. Because the mind leaves worldly realms and delights in the mountain's tranquility, this is also the meaning of 'Supreme Joy'. Utilizing skillful means to guide ordinary beings brings diverse benefits to sentient beings, yet one does not abide therein.

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Fourth, citing the kalyāṇamitra and establishing his name based on virtue: he is named Meghaśrī (Cloud of Virtue) because the cloud of virtue can rain down the Dharma to moisten sentient beings, bringing them coolness and purity. 'Bhikṣu' is rendered here as 'quelling disputes', because it quells the disputes of afflictions regarding existence and nonexistence, right and wrong; hence it is called 'quelling disputes'. Because the five views—such as the view of individuality and extreme views—as well as the two views of existence and nonexistence can obstruct the Path, one must first stop them with the samādhi of no-thought and no-contemplation, whereupon correct wisdom appears; hence it is called 'quelling disputes'. Thus Mount Sugopita represents the bhikṣu's practice of samādhi: when wisdom appears, concentration is transcended, and tranquility and functioning are sovereign, he can only then expound the teaching to moisten youthful ignorance, and is thus named Meghaśrī. Therefore he resides in Gen, which is the position of ignorance, because stopping is the beginning of moistening life and illuminating ignorance. That the bhikṣu Meghaśrī resides atop the mountain adopts an image to represent the Dharma, clarifying that this stage begins from an ordinary being of faithful mind who, through the preparatory practices of samādhi, dispels ignorance and enters the head of the ten abodes within the noble stages. Reaching the peak of Dharma, it is the place of convergence with signless wondrous wisdom, hence named 'Mount Sugopita' (Wondrous Peak). Because wondrous wisdom can expound teachings to moisten and benefit sentient beings, he is named Meghaśrī. Cultivating and training in such skillful means, the correct wisdom of one's own mind manifests before one. The meaning of Mount Sugopita and the monk Meghaśrī is entirely within one's own person; even Mañjuśrī, Samantabhadra, and the Buddha-fruit are all inherently within oneself; practicing them through the realization of principle and wisdom in skillful samādhi to benefit sentient beings is just this, exactly as fully elucidated in the sūtra. This clarifies that in establishing such practical gates of the five stages in the 'Chapter on the Dharmadhātu', the practical gates of skillful cultivation in the five stages all take the Buddha-fruit of the dharmadhātu as their essence, and take the dharmadhātu's fundamental wisdom of universal light endowed with Samantabhadra's discriminating wisdom as their great function; from beginning to end, root to branch, this never deviates. Establishing the various stages according to the degrees of advancement in cultivation, fresh and mature, gives rise to the Dharma gates of the one hundred and ten cities, which together share the single practice of the ten pāramitās, the single thirty-seven limbs of awakening, the single four means of embracing, and the four immeasurables, with the six characteristics of totality, distinction, sameness, difference, formation, and disintegration included within them, which can be seen by illuminating them with wisdom. The meaning of the one hundred and ten cities has already been explained above under the section east of the City of Blessings.

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Fifth, pointing out the virtue and abilities of the kalyāṇamitra: This kalyāṇamitra is capable of explaining and showing the preparatory applications of bodhisattva practice, fully endowed with the portals of the five stages of Samantabhadra's practice. Therefore Mañjuśrī bade Sudhana ask the monk Meghaśrī: "How does one train in the bodhisattva practice? How does one cultivate the bodhisattva path? […] Up to: How does one swiftly bring the practices of Samantabhadra to completion? The monk Meghaśrī will explain this for you." This is the initial mind of entering the ten abodes, called the Abode of the Initial Aspiration. Furthermore, from "Thereupon, the youth Sudhana, having heard these words, rejoiced and leaped for joy" down to "I have only attained this Dharma-gate of the wisdom-light universally seeing the realm of recollection of all Buddhas," there are thirty-eight lines of sūtra text, which comprise eleven points in meaning: 1. Rejoicing upon hearing the name of the kalyāṇamitra; 2. Prostrating at Mañjuśrī's feet, circumambulating him countless times, taking leave, and traveling south; 3. Arriving at the place and searching for the monk Meghaśrī; 4. Searching for seven days; 5. Seeing the monk pacing slowly on another mountain; 6. Circumambulating him three times to the right; 7. Requesting what he sought; 8. Meghaśrī praising Sudhana for being able to undertake two kinds of difficult dharmas; 9. First citing the ten kinds of bodhisattva practices that Sudhana sought; 10. Declaring his own virtue and imparting it to Sudhana; 11. "I have only attained this Dharma-gate of the wisdom-light universally seeing the realm of recollection of all Buddhas." This concludes the full bestowal of the Dharma-gate belonging to his own stage upon Sudhana; what follows is further advancing and progressing to the stage ahead.

34.8

First, regarding rejoicing upon hearing the name of the kalyāṇamitra: The sūtra states, "Having heard these words, he rejoiced and leaped for joy." Raising one's whole body off the ground is called yǒng (leaping); leaping repeatedly without stopping is called yuè (jumping).

34.9

Second, regarding prostrating at Mañjuśrī's feet, circumambulating him countless times, taking leave, and traveling south: Prostrating with one's head at another's feet, bringing one's own exalted position down to his feet, is the utmost rite of reverence. Circumambulating countless times expresses a reverent compliance with the mind of Dharma. Taking leave and traveling south signifies ascending and advancing toward luminous wisdom.

34.10

Third, regarding arriving at the place and searching for the monk Meghaśrī: This clarifies arriving at Mount Sugopita in the land of Sūpratiṣṭhita. Undefiled tranquility is symbolized by "Sūpratiṣṭhita" (supreme joy); body and mind unmoving like a mountain represents practicing concentration (samādhi). Searching in the ten directions is contemplation (vipaśyanā). This is the ten-direction contemplation fusing mind and realm, making them boundless and equal to empty space.

34.11

Fourth, regarding searching for seven days: This clarifies investigating and advancing by means of the seven factors of awakening, eliminating sinking and agitation of mind. Remaining stuck in concentration is called sinking; rising out of concentration is called agitation. These two hindrances are removed.

34.12

Fifth, regarding seeing the monk pacing slowly on another mountain: This symbolizes sharing his essence, the meaning of having already ascended to the mountain summit. It clarifies that when initially abiding in the essence of concentration, there is still a mind attached to concentration; yet through investigating via the seven factors of awakening, one finds that the dharmakāya of correct awakening originally has no essence of either concentration or distraction. The beginner still holds that there is dhyāna to be concentrated in; hence it says that from afar he saw Meghaśrī dwelling on the summit of another mountain. "Pacing slowly" means not abiding in the essence of distraction. "Pacing (caṅkrama)" symbolizes not abiding in a pure mind; only when concentration and distraction are mutually fused is there a clear realization and accord. Furthermore, although one attains the manifestation of the correct awakening wisdom equal to that of all Buddhas in the ten directions, only from this point onward is one capable of seeking bodhisattva practice to accomplish the practice of Samantabhadra. To signify not abiding in function, it says "pacing slowly." Not abiding in concentration and cultivating bodhisattva practice, it says "pacing." Now, all cultivators of the path require faith, after which they must take the portal of concentration as an expedient means. Having attained concentration, they are only then capable of giving rise to the contemplation of the ten directions and the contemplation of the seven factors of awakening, thereby bringing about the all-pervasive fusion of mind and realm, the simultaneous blending of concentration and distraction. When the views of self and extremes vanish, only then is it called seeing the path; only then is one fit to cultivate the bodhisattva path and complete the bodhisattva practices, following worldly conventions across many lifetimes while abiding in the true single moment of thought.

34.13

Sixth, regarding circumambulating three times to the right: This is progressing in reverence and compliance, a realization completed in mind. Regarding circumambulating to the right, the left is honorable and the right is humble; it signifies humbling oneself to comply with the honorable correct teaching. As for the three circuits, one, three, five, seven, and nine are the positions of yang; two, four, six, eight, and ten are the positions of yin. Yang gives life while yin destroys; it takes the meaning of the birth/generation associated with three.

34.14

Seventh, regarding requesting what he sought: The sūtra states, "I have already previously aroused the mind of unexcelled bodhi, yet I do not know how a bodhisattva trains in the bodhisattva practice, […] up to how one swiftly brings the practices of Samantabhadra to completion."

34.15

Eighth, regarding the monk Meghaśrī praising Sudhana for being able to undertake two kinds of difficult dharmas: He praises him for having already aroused the bodhicitta that is difficult to arouse, and for now being able to carry out the bodhisattva practice that is difficult to cultivate. When he says, "I have already aroused the mind of unexcelled bodhi," this means he has already aroused bodhicitta with Mañjuśrī. Because he knows that bodhi involves no realization, cultivation, or seeking, he merely seeks the preparatory applications of the bodhisattva's expedient samādhi, and his bodhicitta becomes naturally clear and spotless. Just as when there are clouds in space, once the clouds vanish space is naturally empty without one ever speaking of seeking empty space, this illustrates that one merely cultivates the bodhisattva's samādhi and contemplation to remedy grasping and hindrances. Yet bodhicitta has no substance that can be cultivated, fabricated, retained, or eliminated; it does not decrease in the ordinary person nor increase in the sage. Therefore, now atop the summit of Mount Sugopita, by using the two gates of calming and contemplation and the seven factors of awakening as aids to reveal expedient means, bodhicitta becomes clear of itself. Once bodhi becomes clear, the various samādhis of bodhisattva practice are themselves bodhi; there is no other separate bodhi that clears of itself. This illustrates that when a bodhisattva dwells in the world cultivating all myriad practices, worldly myriad practices up to bodhi and nirvāṇa are by nature intrinsically free. Using this Dharma to teach and transform deluded wanderers who do not understand this, he causes them to awaken to and realize the immaculate wisdom of emptiness of nature, purifying all karmas so that suffering does not arise, which is called great compassion. It is just like an illusory person teaching and transforming illusory beings, using wisdom to contemplate karma, benefiting all equally in the ten directions in accord with the times and capacities, free from mental consciousness—a magical display of wisdom benefiting sentient beings. For this reason, he merely seeks all bodhisattva practices, to clarify that practice itself is bodhi, completely free of arising and ceasing. The phrase "I have already aroused the mind of unexcelled bodhi" clarifies that although the bodhi of faith has not yet been revealed through the preparatory applications of samādhi, one knows that there is nothing to cultivate and nothing to seek. Now, as for the bodhisattva practitioner, by clarifying that expedient means and samādhi mutually seal each other, he first clarifies that practice and bodhi are truly non-dual. In this, one must not say that all conditioned phenomena are impermanent and dharmas of arising and ceasing. The sūtra states, "All dharmas do not arise; all dharmas do not cease. If one can see in this way, all Buddhas will constantly appear before one." It is precisely because one attains this view that later in the text one is able to see countless Buddhas in the four intermediate directions, zenith, nadir, and the ten directions. When the Tathāgata spoke in the three vehicles of all conditioned phenomena being impermanent, he spoke for those who grasp conditioned phenomena as real, not for sentient beings of great capacity who suddenly receive the unobstructed essence and function of principle and wisdom of the dharmadhātu Buddha Vehicle. Therefore, one who arouses the bodhicitta must recognize the provisional and ultimate aspects of the teaching; only then is one fit to arouse the great mind.

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Question: Why not seek the Dharma from the single kalyāṇamitra Mañjuśrī? Would that not be sufficient? Why is it necessary to pass through the places of fifty-three kalyāṇamitras to seek the bodhisattva practice?

34.17

Answer: It is to clarify the depth or shallowness in curing habit energies, the breadth or narrowness in cultivating discriminating wisdom, the thickness or thinness of great compassion, and the quantity in gathering and transforming. By this means, the rules of cultivation for the five stages are established, with fifty-three kalyāṇamitras corresponding to the stages, one hundred and ten causes and effects, and the characteristics of universal, particular, identical, different, integrated, and disintegrated, so that advancing and cultivating the dharmadhātu will be without error, neither stalling in its efficacy nor straying in its practice. From this Mount Sugopita onward, through the conditions of preparatory applications of expedient samādhi, one reveals the universally luminous wisdom that is one's own dharmakāya's pristine essence, originally free of abiding, together with the non-dual gate of stillness and function in bodhisattva practice. In the subsequent stages, using universally luminous wisdom, one cultivates discriminating wisdom, cures habit energies, and with great vows raises the gates of compassion and wisdom to nurture the practice of great compassion pervading the dharmadhātu, as fully explained in order below.

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Ninth, regarding Meghaśrī first citing the ten kinds of bodhisattva practices sought by Sudhana: From "namely, seeking bodhisattva practice" onward, there are ten kinds of bodhisattva practices in total. This collectively cites the ten of the ten abodes, the ten of the ten practices, the ten of the ten dedications of merit, the ten of the ten grounds, and the ten of the eleventh ground. The tens within each of these five stages are completely contained within these ten kinds of bodhisattva practices. For instance, the very first, "seeking bodhisattva practice," is matched with the Abode of the Initial Aspiration among the ten abodes, taking the portal of dāna-pāramitā as primary and the remaining nine as companions. It takes expedient samādhi as the essence of the practice of giving, because it is able to renounce all dharmas. The second, "seeking the bodhisattva realm," is matched with the Abode of Preparing the Ground, taking śīla-pāramitā as its essence and the remaining nine as companions. It takes the dharmakāya's fundamental wisdom as the essence of the precepts, and great compassion and discriminating wisdom as its function. As the monk Sāgaramegha contemplated the great ocean, saw the appearance of the Buddha, and penetrated the twelve links of pratītyasamutpāda to form fundamental wisdom, he then expounded the Samantamukha Sūtra through discriminating wisdom; and the ten kings represent practices of compassion and wisdom, as will be clarified below when reaching that stage. This corresponds to curing the afflictions of the desire realm in the second of the ten grounds. The third, "seeking the bodhisattva's path of emancipation," is matched with the Abode of Cultivation. This corresponds to the third of the ten grounds, cultivating the dhyāna of the two higher realms and transcending the stages of concentration of those dhyānas, thereby curing the afflictions of the two higher realms. Thus, the third kalyāṇamitra in this Abode of Cultivation, the monk Supratiṣṭhita in the land of Sāgarakaccha, paces back and forth in empty space, illustrating that he attains non-abiding in the three realms and dhyāna concentrations, attaining mastery of wisdom. That the ten kings revere him signifies that wisdom and compassion assist each other and are not cultivated onesidedly, which will be clarified when reaching that stage. This takes kṣānti-pāramitā as its essence and the remaining nine as companions; this clarifies that the exhaustion of the afflictions of the three realms is the path of emancipation. The fourth, "seeking the bodhisattva's path of purity": like the fourth Abode of Noble Birth among the ten abodes and the fourth ground among the ten grounds, when thoughts of the three realms are exhausted and supramundane wisdom appears, one then learns the wisdom of worldly letters, words, and meanings, which is completed at the fifth abode and fifth ground. In the sixth abode, like the monk Sāgaradhvaja, one attains freedom from inhalation and exhalation, tranquil spiritual powers, and nirmāṇakāyas pervading the ten directions. In this way, among the ten kinds of sought and cultivated bodhisattva paths, the practices of tens within each one manifest together across the five stages. Each is matched as above; within them, the intention and the textual meaning are brilliantly clear. If one reads without awakening, it passes by as empty chatter; one must grasp the meaning in each and every case. Just as the Dharma of the ten abodes serves as a model for the subsequent stages and the ten grounds, so all subsequent stages copy this pattern; having practiced it fully, one then relies upon the initial Dharma.

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Tenth, regarding [Meghaśrī] setting forth his own virtues to transmit them to Sudhana: The sūtra says, "Good man, I have obtained the power of sovereign and decisive understanding, the eye of faith is purified, the light of wisdom shines brilliantly, I universally contemplate realms and am free from all hindrances, I skillfully observe with a universal eye that is clear and penetrating, I am endowed with pure conduct, and I go to all lands in the ten directions to revere and make offerings to all buddhas." This demonstrates adducing the fundamental fruition-dharma to cause ordinary beings to believe, rejoice in, and practice it. Only after practicing from the initial aspiration and completing the training of the ten grounds does one rely upon this fundamental model of the fruition-dharma from the very beginning. Furthermore, it is accomplished by the unshifting time, undifferentiated wisdom, undifferentiated compassion, and undifferentiated vows and practices within the dharmadhātu. Because one practices within the dharmadhātu's great wisdom, which is free of extension and contraction, it is not like conceptual understanding. Practitioners must not cultivate and learn while conceptualizing periods of extension or contraction; they must skillfully contemplate the essence and function of the dharmadhātu, and not, like worldly feelings, reckon [time] as a single kṣaṇa or reckon it as three asaṃkhyeyas. For within the dharmadhātu there is no length or shortness, farness or nearness at all. Practicing in accordance with the Dharma through this understanding and practice, one skillfully illuminates arising and ceasing regarding all realms, bringing grasping to an end to accomplish the great function of wisdom. Toward the realms of one's own mind, one should not wave about trying to grasp them; simply know to be untrammeled, following the nature serenely. Practicing concentration and contemplation, grasping is exhausted and wisdom manifests, arising and ceasing naturally cease to exist, and karmic defilements naturally become pure. One realizes the Buddha's realm and is identical with the Tathāgata's mind; the vision of the Buddha naturally accords [with reality] and is not brought about through seizing and holding. Vainly practicing other antidotes will only make the mind wildly deluded. Simply clarify for oneself that mind and realm, view and fusion, and grasping and karma will then disappear. When views perish and grasping disappears, all the myriad phenomena are fundamentally free of blemish; the realm of wisdom shines brightly, which is called the Buddha land. There is no need to forcefully generate views and attachments to sink oneself forever [in samsara]; what one creates brings one's own disaster, and cannot be given by another.

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Eleventh, from "Good man, I have obtained the power of sovereign and decisive faith and understanding" down to "Good man, I have only obtained this gateway of the Dharma of universally seeing through the wisdom-radiance of the realm of recollecting all buddhas," there are nineteen and a half lines of the sūtra text, which clarify universally seeing all buddhas of the ten directions and the gateway of unhindered realms of various lands, which is the fruition in this stage. This shows that the Buddha's realm is fundamentally pure like this; previously one falsely took it as adventitious defilement. Now, from the decisive eye of faith obtained from Mañjuśrī, through the two gateways of śamatha and vipaśyanā and the limbs of the seven factors of awakening, one reaches this true realm and merges with it without distinction, universally seeing the minds and realms of all sentient beings, as well as the Buddha land that is fundamentally liberated within one's own mind. This is called the Abode of the Initial Aspiration, because one's own mind merges with the dwelling place of the Buddha. It takes the dāna-pāramitā as primary, and the remaining nine as companions. From here on, whatever buddhas and buddha-realms are seen are all fruitions within the stages. From here on, [each teacher] defers merit to the subsequent stage. Below the Abode of Cultivating the Ground, at the place of each and every kalyāṇamitra, there are two gateways: their own stage and ascending progression. As for the name and Dharma gateway of the kalyāṇamitra of the second Abode of Cultivating the Ground, it is as follows: In the first gateway of ascending progression, from "How could I know the gateways of pure practice and boundless wisdom of all great bodhisattvas?" down to "he took his leave and departed," there are thirty-eight and a half lines of the sūtra text, which constitute the section on deferring virtue and superior progression. Within this section, it is roughly divided into four parts: First, from "How could I know the boundless wisdom of all great bodhisattvas?" down to "How could I know or speak of their virtues and practices?", there are twenty-nine and a half lines of the sūtra text, which clarify the section of reverently deferring to superior virtue to cause Sudhana to advance in practice. Second, "In the south there is a country named Sāgaramukha (Haimen)," which indicates the place of the kalyāṇamitra. Third, "There is a bhikṣu there named Sāgaramegha (Haiyun)," which indicates the name of the kalyāṇamitra. Fourth, "bowed at Meghaśrī's feet," which is taking leave to ascend and advance to the subsequent stage. This clarifies that in each and every stage, ten Dharma gateways are given to allow entry, and ten Dharma gateways are transmitted to cause cultivation; every stage has both the fruition of directly entering its own stage and the cause of transmitting the subsequent stage. The rest below follow this pattern. The first twenty-nine and a half lines of the sūtra text clarify that before stating the name of the kalyāṇamitra, he profoundly praises his virtues and defers to his own lack of ability. The latter nine and a half lines of the sūtra text clarify stating the name of the kalyāṇamitra and reiterating ten dharmas so that [Sudhana] may hear them beforehand, one by one, fully explained as in the sūtra.

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The second, the Abode of Cultivating the Ground, is again divided into five sections within the gateway of its own stage: first, from 'At that time Sudhana' onward, correctly minding and contemplating the ten dharmas; second, travelling south to the land of Sāgaramukha; third, arriving at Bhikṣu Sāgaramegha and bowing the head to his feet; fourth, properly stating what is sought; fifth, Bhikṣu Sāgaramegha praising Sudhana and displaying the dharma contemplated. As for the land of Sāgaramukha, this clarifies contemplating the ocean of saṃsāra as the vast and great ocean of the Buddhas. Bhikṣu Sāgaramegha is named after the dharma he contemplates. His mind is like an ocean, and he moistens sentient beings with the Dharma like a cloud. Furthermore, the nature precepts are like an ocean that does not harbour dead corpses; when all dead corpses of arising and ceasing reach the ocean of fundamental wisdom, they all become the ocean of wisdom, for they are free from arising and ceasing. Fifth, Bhikṣu Sāgaramegha's praising Sudhana and imparting the dharma contemplated refers to contemplating the great ocean. Saying 'I have dwelt in this land of Sāgaramukha for twelve years' clarifies that he does not leave the ocean of saṃsāra of the twelve conditioned arisings. As for these twelve links of existence, all ordinary beings, obscured by ignorance, constantly abide within them; bodhisattvas of the provisional teachings and the two vehicles all revile and abandon them, whereas bodhisattvas of the One Vehicle take this ignorance and the twelve links of existence to be the ocean of the Tathāgata's sarvajñajñāna. Because the ocean of great wisdom has no arising and ceasing and is originally like this, ordinary beings do not understand it and falsely bind themselves to the ignorance of saṃsāra; hence it is said, 'I have dwelt in this land of Sāgaramukha for twelve years.' When the sūtra says, 'He constantly took the great ocean as his sphere,' and so forth, there are ten kinds of reflections on the great ocean. The meaning clarifies that the ocean of saṃsāra of the twelve conditioned arisings of all sentient beings is vast and immeasurable, without an interior or exterior nature and characteristics to be grasped, and is simply the ocean of the Buddhas. Reflecting on the great ocean's immeasurable multitude of precious jewels and their wondrous adornment clarifies that contemplating the ocean of conditioned arising in saṃsāra becomes simply the intrinsically pure ocean of the Buddha's wisdom, which is the adornment of the merits of all wisdom-jewels. Reflecting on the great ocean's accumulating immeasurable waters means taking the various waters of craving to be the waters of great compassion. Reflecting on the great ocean's waters having different colours means bringing forth immeasurable compassionate acts of discriminating wisdom within fundamental wisdom. Reflecting on the great ocean as the dwelling place of immeasurable sentient beings clarifies that within the ocean of the Buddhas there is the dwelling place of immeasurable sentient beings, unaware and unknowing. Reflecting on the great ocean's capacity to contain various sentient beings with great bodies clarifies that immeasurable bodhisattvas all abide within the ocean of saṃsāra; each of their bodies and lands fully fills it, like reflections and light not obstructing one another. Reflecting on the great ocean's capacity to receive the rain poured down by great clouds means the ocean of the bodhisattva's mind is capable of receiving the Dharma rain of the Buddhas, who are great clouds. Reflecting on the great ocean having neither increase nor decrease means the ocean of the wisdom-nature of the Buddhas has neither increase nor decrease, up to the four kinds of faultlessness, being vast, profound, and extensive. Then, seeing a great lotus flower suddenly emerge in the ocean, atop which a Buddha expounded the Samantamukha Sūtra, has the meaning that one's own contemplation of the ocean of saṃsāra simply becomes one's own Tathāgata's pure ocean of wisdom. Because the emergence of the Buddha in oneself—fundamental wisdom and discriminating wisdom—ultimately does not depart from reaching perfection within this ocean of saṃsāra, the ten powers, the four fearlessnesses, and the ocean of sarvajñajñāna all turn the vast karmic power of the ocean of saṃsāra into accomplishment; and the karmic fruits of saṃsāra are exhausted. The ocean of sarvajñajñāna in this way accomplishes one's own Tathāgata's vast ocean of wisdom and ocean of Samantabhadra's practices, not departing from the ocean of the practices of the twelve links of existence and conditioned arising of all sentient beings and of oneself. If, apart from this, there were another place or dharma for becoming a Buddha, there is no such possibility. The lotus flower emerging from the ocean, with all its adorning precious jewels atop the flower, represents comprehending ignorance and the various links of existence to be the ocean of great wisdom, generated as the retribution of merits through practices following wisdom. 'Indra' means ruler; 'nīla' means blue. This jewel is blue, the ruler among all jewels. Forming the stem of the lotus flower, blossoming and spreading extensively, means that this lotus flower opens vast and large, spreading everywhere across the great ocean; this clarifies that by practices following the function of wisdom, it is accomplished by untainted karma. The million asura kings upholding its stem means that the millions who follow the function of wisdom abide in saṃsāra without drowning, just as the asuras abide in the great ocean with only half their bodies submerged. This represents the myriad practices following wisdom, taking wisdom as the primary; it clarifies that the myriad practices of wisdom and compassion abide in the ocean of saṃsāra and yet are ever un-submerged by the waves of all the multitude of sufferings. This clarifies that fundamental wisdom, discriminating wisdom, and the myriad practices of great compassion are brought forth simultaneously together. It clarifies that whereas previously on Mount Sugopita one attained the ocean of the signless light of wisdom of the Buddha's realm, obtaining only the gateway of the realm of the light of wisdom wherein one universally sees all Buddhas, here in this Abode of Cultivating the Ground, by shining this signless light of wisdom upon the twelve links of existence, fundamental wisdom, discriminating wisdom, and the myriad practices of great compassion are fully equipped together. The million nets adorned with mani jewels covering it above clarifies that it is generated as the retribution of establishing teachings comprehensively by using fundamental wisdom to give rise to discriminating wisdom. The million dragon kings raining down perfumed water clarifies that by practices of compassion following wisdom, they rain down the perfumed water of the knowledge and vision of liberation through precepts, concentration, and wisdom to bathe the defilements of the minds of sentient beings. The million garuḍa kings holding various necklaces and precious silk ribbons hanging down all around represents the meaning that wisdom follows the myriad practices, letting down great compassion to share in saṃsāra and guide and receive [beings]. The million rākṣasa kings contemplating with a mind of compassion: the rākṣasa kings are none other than King Vaiśravaṇa, who presides over and commands this assembly, translated here as 'Keeper of the Country'. Residing on the north face of Mount Sumeru, he represents the meaning of protecting and guarding; taking his image serves to signify the Dharma. It clarifies that with great compassion, the bodhisattva constantly abides in the ocean of saṃsāra to guard and protect sentient beings, causing all sentient beings to turn toward one another with a mind of compassion. The million yakṣa kings respectfully paying homage: taking this image signifies freedom from arrogance and cruelty. Yakṣas are constantly respectful and are titled 'kings', clarifying that they surpass the evil and harmful mind of saṃsāra. This clarifies that presiding over the guarding and maintaining of saṃsāra, evil and harm do not arise, sovereign like kings. The million gandharva kings praising and making offerings with various kinds of music clarifies using the joy of the Dharma to delight sentient beings. The million heavenly kings raining down heavenly flower garlands, incense, clothing, banners, pennants, canopies, and the like clarifies that vast benefits are all mastered with sovereignty, and the myriad matters are fully complete like heavenly kings. The rest follow this pattern, generally clarifying the turning of the immeasurable unwholesome deeds within the ocean of saṃsāra into immeasurable wholesome roots. Using the ten kings to symbolize this clarifies that within the ocean of saṃsāra, one comprehends that all the unwholesome deeds of the practices of the twelve conditioned links become the fulfillment of wholesome practices of great wisdom and great compassion, using kings as an illustrative metaphor. Adducing all the precious adornments filling the great ocean has the same meaning: they are generated as retribution by turning all unwholesome practices into all wholesome practices. Adornments filling the lands in accordance with wisdom and compassion all universally seal the ocean of saṃsāra with the Dharma seal of unconditioned wisdom of no self-nature, turning it completely into an ocean of blessings. Sealing the ocean of saṃsāra with the seal of the great equal wisdom of universal illumination, which is the intrinsically pure dharmakāya devoid of reliance or abiding, turns it completely into the liberation-gate of the dharmadhātu. Sealing the capacities of sentient beings that are tamed with the seal of discriminating wisdom and expounding the Dharma for them is called the emergence of a Buddha in the world. The universal eye completely knows the pratītyasamutpāda of all dharmas, expertly knowing the arising of the general and the particular, the identical and the different, the root and the branch; this is called the Samantamukha dharma-gate. One should in this way contemplate the ocean of saṃsāra, contemplate the ocean of Tathāgatas, contemplate the ocean of the Tathāgata's undifferentiated wisdom, contemplate the ocean of the Tathāgata's discriminating wisdom, and contemplate the ocean of the Tathāgata's great compassion, up to the ocean of Samantabhadra's practices and vows and the ocean of boundless dharma-gates—all are born within this ocean of saṃsāra of the twelve links of existence of all sentient beings. If outside this ocean there were another place to become a Buddha, there is no such possibility. One should know that the Buddhas and their lands: their arising resides in this arising, their abiding resides in this abiding; there is no other place. From 'At that time Bhikṣu Sāgaramegha said to Sudhana: "Good man, have you already aroused anuttarasaṃyaksambodhi?"' onward to 'Good man, I only know this Samantamukha dharma-gate', there are ninety-two lines of scripture, which is the dharma-gate of properly entering one's own stage. From 'Like the bodhisattvas' onward is the dharma-gate of advancing into the preceding [higher] stage. Previously, Mount Sugopita used the gateway of calming and insight to reveal the dharma-gate of the universal sight of the wisdom light of the Buddha's realm, thereby accomplishing the ultimate truth. This stage directly uses wisdom to contemplate the worldly conventional truth of the twelve links of existence as the Buddha's realm, comprehensively cultivating the practices and vows of great compassion and Samantabhadra, taking the precept pāramitā as the primary and the other nine as companions. In terms of wisdom, it comprehensively contemplates and simultaneously cures the three realms; in terms of stages, it specifically cures the afflictive hindrances of the desire realm. In all the stages below, whatever realms and names of Tathāgatas are seen, they are all dharmas realized by the Buddha-fruit of one's own mind. If one's own mind does not realize it, there will never be a time when one beholds it face to face.

34.22

Third, the Abode of Practice. First, from "Like all the bodhisattva-mahāsattvas..." down to "he took his leave and departed" is the deferring to virtue and advance in this stage. Second, from "At that time the youth Sudhana..." down to "I only know this unimpeded liberation gate of universally and swiftly making offerings to all buddhas and bringing sentient beings to maturity" comprises eighty lines of sūtra text, explaining the entry into the Dharma gate of this stage itself. Within the previous section on advancing, from "Like all the bodhisattvas..." down to "he took his leave and departed" comprises thirteen lines of sūtra text, explaining the advance. This section is roughly divided into four gates: first, praising and deferring to the former virtue; second, indicating the dwelling place of the kalyāṇamitra; third, raising his name; fourth, paying homage and taking leave. The textual meaning is fully provided in the sūtra itself. Regarding "traveling sixty yojanas south from here," traveling south is as explained before. "Sixty yojanas" indicates that this stage cures the delusions of the four dhyānas and four formless [attainments]—the eight dhyānas—of the upper two realms; because it surpasses the karma of the six heavens of the desire realm of the previous stage, it is said to be sixty yojanas. The "settlement on the seashore" indicates surpassing the sixth desire heaven of the desire realm. This stage cures the obstacle of abiding in dhyāna and halting thought in the upper two realms, and its name is established according to the virtue of advancing. This stage cures the delusions of the three realms until they are exhausted, abiding nowhere, hence named "Well-Abiding" (Supratiṣṭhita). This stage and the sixth bhikṣu, Sāgaradhvaja, obtain the vision free from karma of the three realms; both still possess subtle predispositions, not yet having obtained the supernatural mastery of the cessation-absorption of the sixth abode. Furthermore, worldly writing and arts are not yet complete; one has merely attained a portion of coarse karma leaving the three realms and attained a portion of supernatural penetrations, not yet [acting] transmundanely while within the worldly—that is, as with the bhikṣu Sāgaradhvaja below, the two kinds of karma of concentration and distraction in the three realms cannot detain him. Second, within the entry into the Dharma gate of this stage itself, it is roughly divided into five gates: first, mindfulness of the instruction given by the kalyāṇamitra; second, gradually traveling south; third, arriving at the kalyāṇamitra's place; fourth, seeing the kalyāṇamitra and reverently making prostrations; fifth, directly stating what is sought. Seeing this bhikṣu walking back and forth in empty space indicates neither abiding in the dhyāna of halting the mind and abiding in thought of the upper two realms, nor abiding in the dhyāna of leaving the three realms—neither abiding nor leaving—hence it says "walking back and forth." The ten kings reverently making offerings indicates that his practices embracing sentient beings are omnipresent, representing that his practice of the ten pāramitās and wisdom are masterful; like kings, they are adornments in space. In terms of Dharma, their practices arising in space represent the dragon king born of retribution, symbolizing mastery of wisdom. Shaking thunder indicates the sound of the Dharma resounding universally; striking lightning indicates wisdom destroying delusion. The kinnara king playing various musical sounds indicates pleasing and gladdening all sentient beings with the sounds of the Dharma. Mahoragas signify reverence. Asuras signify being situated in the ocean of birth and death without sinking. The garuḍa king appearing as a youth, surrounded by maidens, signifies the wisdom and compassion of abandoning arrogance and being humble. The rākṣasa king signifies residing in the ocean of birth and death and protecting sentient beings with great compassion. The yakṣa king signifies protecting sentient beings with great wisdom; because he can travel swiftly in space, he is like the swift mastery of wisdom. The Brahmā king signifies reverence. The Śuddhāvāsa heavens appearing in space together with their palaces represents the nurturing function of masterful wisdom and compassion. That all these are said to be of "inconceivable numbers" represents that the practices encompass all existing things, pervading all sentient life. Within this fifth part, directly stating what is sought, he requests the ten kinds of Buddha-dharmas practiced by bodhisattvas and seeks the ten kinds of dharmas never to be abandoned, fully as in the sūtra text. From "At that time the bhikṣu Supratiṣṭhita addressed Sudhana, saying..." onward is the direct reception of the Dharma. The sūtra states: "Good man, I have attained the bodhisattva's unimpeded liberation gate." This indicates that having attained the wisdom of emptiness of phenomena, he walks in space. This indicates non-attachment to quietude and distraction, unable to be detained by the two obstacles of defilement and purity; this is named unimpeded liberation. Having attained liberation, whether coming or going, walking or stopping, contemplating in accordance [with reality], he immediately obtains all radiances of wisdom; this is named ultimate unimpededness. From this point onward, these are the ten unhindered faculties of knowing others' minds, past lives, spiritual bases, and so forth, showing that by observing the subtle predispositions of the three realms through the emptiness of phenomena, pure karma manifests before him, whereupon he obtains these ten unhindered Dharma gates. This indicates that using the power of contemplating the emptiness of phenomena to cure the predispositions of the three realms, as well as the predispositions of leaving the three realms, he naturally obtains these ten unhindered dharmas. Therefore, he praises Sudhana, saying: "Now you again arouse the mind to seek and ask about the Buddha-dharma, the natural all-knowledge dharma." The Dharma indicates the transmundane all-knowledge dharma of the Buddha shining upon the world. The meaning indicates that using the attained emptiness of phenomena to cure the two predispositions of defilement and purity, the spiritual penetrations and power of the path are naturally revealed, and all masteries naturally manifest before him. From this down to "I only know this unimpeded liberation gate of universally and swiftly making offerings to all buddhas and bringing sentient beings to maturity" is the conclusion of the entry into the Dharma gate of this stage itself. Below this is the gate of advancing to the next stage. This passage indicates that by bringing forth the gate of contemplation through skillful means, buddha-wisdom, natural wisdom, and the power of spiritual penetrations arrive of themselves; through this, without abandoning skillful means one accomplishes the Buddha-dharma, and without abandoning the Buddha-dharma one accomplishes the bodhisattva practice, teaching and transforming sentient beings. This takes the kṣānti-pāramitā as primary and the other nine as companions. These three bhikṣus indicate that upon entering the ten abodes one attains the mind of liberation that leaves the three realms, and this is represented by bhikṣus. Below this, Megha is a layman dwelling in the marketplace, indicating residing in bustling confusion without being disordered. Teaching the multitudes the Dharma gate of the syllable-wheel adornment indicates cultivating worldly arts and writing to perfection. The meaning indicates that one first cultivates liberation leaving the three realms, and only then cultivates worldly dharmas, abiding in birth and death. In terms of wisdom, one stage universally cultivates all dharmas; in terms of stages, one specifically cultivates worldly wisdom. This is to show that because the previous three kalyāṇamitras have already attained the liberation and spiritual penetrations leaving the three realms, one first cultivates the transmundane and only then learns the worldly, free and without karma, unattached to the world. Furthermore, using transmundane wisdom to learn worldly wisdom makes it easy to understand clearly. In the second part on advancing to the next stage, from "All bodhisattvas uphold the precepts of great compassion..." down to "he took his leave and departed" comprises nine and a half lines of sūtra text. It is roughly divided into five gates: first, praising and deferring to former virtue; second, indicating the country where the kalyāṇamitra dwells; third, indicating his dwelling place; fourth, raising the name of the kalyāṇamitra; fifth, taking leave and departing. The country is named Dramiḍa; this country is in the region of South India, its name and meaning untranslated. 'Megha' is translated here as 'Able to Subdue' (Nengfu); because transmundane wisdom is already constantly present before him and worldly wisdom is already fully complete, both ultimate and conventional wisdom being fulfilled, he is able to subdue heterodox views and disparate doctrines; hence he is named Able to Subdue. He is also named 'Cloud' (Megha), because being able to possess virtue he provides shelter to the conventional and rains down the Dharma; hence he is named Cloud. The city is named 'Sovereign' (Vairambha), indicating that transmundane wisdom is already present before him, and he has mastery over worldly names, words, meanings, and wisdom; hence it is named Sovereign. This is naming based on the possessor of the quality.

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新華嚴經論 — Classical Chinese