新華嚴經論 35

English (machine translation) 35

Language: English

From "Like all bodhisattva-mahāsattvas..." down to "bidding farewell and departing," there are sixteen lines of sūtra text, which can be divided roughly into four sections: first, clarifying deferring virtue to the preceding; second, indicating the direction, location, and country of the kalyāṇamitra; third, stating the name of the kalyāṇamitra; fourth, Sudhana revering and longing for the virtuous friend, shedding tears, and bidding farewell.

35.3

First, regarding attributing virtues to the one ahead: this shows that the elder Vimukta attributes virtues to the spiritual friend of the preceding stage as possessing ten kinds of pre-eminence, exhorting Sudhana to advance in seeking applied practice. Second, regarding traveling south: this has already been explained in the initial stage above. Arriving at the edge of Jambudvīpa shows that in this stage of the Abode of the Upright Mind, one reaches the utmost boundary of supramundane and worldly wisdom and supernormal powers; hence it is called the edge of Jambudvīpa. Because he has attained only the worldly and supramundane great compassionate mind, but has not yet attained the fulfillment of the great merciful and compassionate mind that enters the conventional world to share the same defilements in practice, this is symbolized by a bhikṣu. It represents the aspect of renouncing the secular within the mundane world; the subsequent stage then clarifies the fulfillment of entering into secular great compassion, which is symbolized by the upāsikā Āśā (Man Yuan). There is a country named Morikara (Māligara); this has not been translated in the Sanskrit texts. There is a bhikṣu named Sāgaradhvaja (Hai Zhuang); this shows that in terms of virtue, his wisdom is like the ocean, and being able to destroy the realms of sentient beings' karma and delusion, he is named a banner (dhvaja). 'Banner' carries the meaning of crushing and destroying.

35.4

In the first section, on directly entering the present stage, the passage of the sūtra from 'At that time, the youth Sudhana, with single-minded correct mindfulness...' down to 'I only know this radiance of the samādhi of the prajñāpāramitā...' is roughly divided into five topics: first, correct mindfulness of the preceding teachings to make them increase; second, gradually traveling south to the village of Māli at the edge of Jambudvīpa; third, searching everywhere for the bhikṣu Sāgaradhvaja, which is advancing to seek contemplative illumination; fourth, seeing him by the side of the walking-path seated cross-legged, entering samādhi free from inhalation and exhalation and without other thoughts; fifth, explaining that within the samādhi, his bodily parts emanate assemblies to teach and transform throughout the ten directions. Why does he sit cross-legged and enter samādhi by the side of the walking-path? It symbolizes the freedom of stillness and function: walking is function, and samādhi is stillness; this symbolizes that stillness relies on function. 'By the side' symbolizes not dwelling within either stillness or function, but functioning spontaneously with unhindered freedom. Being free from inhalation and exhalation clarifies being still in accord with principle and functioning in accord with principle, its nature inherently all-pervasive, unlike the two vehicles who make a realization of quiescent cessation. This corresponds to the sixth ground among the ten grounds, because the practices of the ten grounds take the models of these ten abodes; practicing through to that level conforms to this root. Therefore, the bodhisattvas of the sixth ground attain the samādhi of quiescent cessation, and supernormal powers appear before them. This is the approach of stillness and function through wisdom conforming to emptiness, while the ten grounds are the stillness and function of great compassion. From the fifth topic—his body emanating oceans of assemblies to teach and transform throughout the ten directions—there are roughly twenty-three Dharma approaches.

35.5

First, from under his feet emerge countless hundreds of thousands of koṭis of elders, householders, and brāhmaṇa assemblies that pervade the ten directions: this symbolizes that the feet are where practices are walked, and from them practices emerge anew, for the practices of elders, householders, and brāhmaṇas are the conduct of benevolent people in the world.

35.6

Second, from his two knees emerge countless hundreds of thousands of koṭis of kṣatriyas and brāhmaṇas, all of whom are wise and intelligent: because the two knees are the means for standing, stopping, sitting, lying down, bending, and extending with complete freedom. The knees also emanate pure royal lineages, symbolizing that wisdom governs birth and death with the freedom of a king. 'Kṣatriya' means royal lineage; 'brāhmaṇa' means pure conduct. This symbolizes that wisdom follows birth and death freely, like a king without defilement. 'Wise and intelligent' means clearly understanding the myriad phenomena. The 'various forms and appearances' are transformed and manifested from wisdom. The rest are all practices within wisdom, so one should grasp them according to their significance.

35.7

Third, from his waist emerge immeasurable ṛṣis equal in number to sentient beings: this symbolizes that the waist is the realm of practicing the five worldly desires. It symbolizes being born through the illusion of wisdom, acting identically with sentient beings to conduct matters beneficial to sentient beings while inherently free from the five desires; hence ṛṣis emerge.

35.8

Fourth, from his two flanks emerge inconceivable assemblies of nāgas and nāgīs: this symbolizes that the two flanks have the meaning of shielding and protecting. Emanating nāgas from them means showering rain to moisten sentient beings.

35.9

Fifth, from the svastika sign on his chest emerge countless hundreds of thousands of koṭis of asura kings, all displaying inconceivable, autonomous illusory powers causing hundreds of thousands of worlds to quake greatly: the chest has the meaning of valour, and the svastika has the meaning of cool refreshment. Emanating asura assemblies from it symbolizes diligence and valour, shaking and crushing the armies of afflictive māras, the mountain kings of haughtiness, and the palaces of flattery and attachment, thereby bringing cool refreshment.

35.10

Sixth, from his back emerge countless hundreds of thousands of koṭis of followers of the two vehicles: this symbolizes that the back is the position of turning one's back on sentient beings. Emanating assemblies of the two vehicles from it symbolizes that the two vehicles turn their backs on the Buddha's great wisdom, great compassion, the myriad practices of benefiting sentient beings, and the essence and function of the dharmadhātu.

35.11

Seventh, from his two shoulders emerge countless hundreds of thousands of koṭis of yakṣa and rākṣasa kings: this symbolizes that the two shoulders are places of bearing burdens and guarding. Emanating fearsome forms of yakṣas and rākṣasas from these burdens serves to protect sentient beings who practice various wholesome karmas, as well as those aspiring toward the ten abodes or directly entering the stages of the ten abodes and ten practices, even manifesting as vajra-bearing spirits to guard the buddhas and the dwellings of buddhas.

35.12

Eighth, from his belly emerge countless hundreds of thousands of koṭis of kiṃnara kings and women, as well as countless hundreds of thousands of gandharva kings, each playing countless hundreds of thousands of heavenly musics and singing in praise of all buddhas and the Dharma: this symbolizes that the belly contains the myriad dharmas; thus gods of song and music emerge from it to praise the buddhas and the Dharma.

35.13

Ninth, from his face and mouth emerge wheel-turning monarchs (cakravartins): this clarifies that the mouth is the source for turning the wheel of the Dharma; hence assemblies of wheel-turning monarchs emerge from within it.

35.14

Tenth, from his two eyes emerge countless hundreds of thousands of sun discs illuminating the hell realms: this symbolizes that the eyes are places of compassion that destroy darkness, and they adorn and illuminate all precious lands with various lights, and shine upon the immeasurable activities of all sentient beings.

35.15

Eleventh, from the white curl between his eyebrows (ūrṇā-lakṣaṇa) emerge countless hundreds of thousands of Indras: this symbolizes that the white curl between the eyebrows represents the fruit of the Middle Way and the ten grounds; emanating the bodies of Indra from it symbolizes that one who abides in the Middle Way and attains the summit of Dharma can become a worldly lord guiding sentient beings, for the title Indra means 'the capable ruler.'

35.16

Twelfth, from his forehead emerge countless hundreds of thousands of koṭis of Brahmās.

35.17

Thirteenth, from his head emerge assemblies of bodhisattvas equal to the dust motes of immeasurable buddha-lands: this clarifies that practice reaches the head of Dharma, symbolizing that practice is all-pervasive.

35.18

Fourteenth, from his crown emerge countless hundreds of thousands of koṭis of Tathāgata bodies: this clarifies the fruit of buddhahood, raining down Dharma according to the stages, as the sūtra itself details.

35.19

Fifteenth, furthermore, from all the pores of the body of the bhikṣu Sāgaradhvaja, every single one emits nets of light equal to the dust motes of asaṃkhyeya buddha-lands: this symbolizes that his whole body is entirely the wondrous wisdom of the prajñāpāramitā of the dharmadhātu and the unobstructed liberation of the three emptinesses, the light of which teaches sentient beings in layered infinity.

35.20

Sixteenth, the passage from 'At that time, the youth Sudhana observed with single-mindedness...' onward describes Sudhana observing the samādhi realm and activities produced by the spiritual friend.

35.21

Seventeenth, from 'six months and six days...' onward, Sāgaradhvaja emerges from samādhi, and Sudhana praises him.

35.22

Eighteenth, from 'O Holy One...' onward, Sudhana inquires about the name of the samādhi.

35.23

Nineteenth, the bhikṣu Sāgaradhvaja gives the titles of the samādhi: named Universal Eye Relinquishment and Attainment, also named Pure Radiance of the Sphere of Prajñāpāramitā, and also named Universal Adornment Pure Gate.

35.24

Twentieth, explaining that the bhikṣu Sāgaradhvaja brings forth the practice of the prajñāpāramitā gate, and the samādhi attained is adorned with one million asaṃkhyeya samādhis.

35.25

Twenty-first, Sudhana asks again about the sphere of the samādhi.

35.26

Twenty-second, the bhikṣu Sāgaradhvaja speaks again of this samādhi, expounding twenty-two unobstructed dharmas.

35.27

Twenty-third, with 'I only know this radiance of the samādhi of the prajñāpāramitā,' he attributes virtue to those ahead to cause Sudhana to ascend and advance. Sudhana observes the bhikṣu Sāgaradhvaja through the ten dharmas above; furthermore, that he stands and ponders, observing for one day and one night, clarifies the dāna-pāramitā. Seven days and seven nights clarifies the seven branches of morality. Half a month clarifies the kṣānti-pāramitā; because patience benefits only oneself and does not benefit others, half a month symbolizes it. One month clarifies that vīrya benefits both oneself and others; hence one month symbolizes it. Six months represents the sixth abode. Furthermore, passing six days represents the sixth pāramitā, because the bhikṣu Sāgaradhvaja corresponds to the sixth Abode of the Upright Mind among the ten abodes, practicing the sun of wisdom of the prajñāpāramitā; hence six months represents the sixth Abode of the Upright Mind, and six days represents the sun of wisdom of the sixth pāramitā. This is the sixth Abode of the Upright Mind among the ten abodes, where the prajñāpāramitā is primary and the other nine are companions. In terms of wisdom, all stages generally cure afflictions; in terms of stages, the sixth pāramitā specifically cures the obstruction of lack of freedom in worldly and supramundane stillness and function, attaining the gate of sovereign supernormal powers of stillness and function. Because the supramundane compassionate mind is still predominant while the compassion that enters the secular world to abide constantly in the world is still inferior, it is symbolized by the bhikṣu Sāgaradhvaja: although he has compassion, he has only attained untainted compassion of pure practice, and cannot yet act identically with sentient beings in all matters of sentient beings without any discord. In order to gather all sentient beings through skillful means, the practice of the secular laywoman Āśā (Xiushe) Upāsikā in the next stage follows, clarifying dwelling in the true without realizing it as ultimate, knowing the true while practicing in the secular.

35.28

Second, explaining ascending and advancing. In the seventh Abode of Non-retrogression of the preceding stage, the sixteen lines of sūtra text from 'Like all bodhisattvas entering the ocean of wisdom...' down to 'took leave and departed' are roughly divided into five topics: first, attributing virtues to the one ahead; second, indicating the spiritual friend's residence; third, mentioning the grove and park where the spiritual friend resides; fourth, giving the name of the spiritual friend; fifth, explaining Sudhana mindfully recollecting the bhikṣu Sāgaradhvaja's teachings, longing with fond attachment, taking leave and departing. The meaning of traveling south has already been explained. The dwelling place is named Ocean Tide: this shows that the spiritual friend abides in the ocean of birth and death to broadly liberate sentient beings, guiding and transforming them as appropriate without missing the time, just as the ocean tide does not miss its time; thus the dwelling place symbolizes the practice. The park is named Universal Adornment: this takes all oceans of birth and death as the park, and the ocean of myriad practices as the grove. By practicing this ocean of practices of endless and boundless great compassion to adorn and purify the ocean of sentient beings in the ten directions and cause them to become the ocean of buddhas, the park is named Universal Adornment. In the park there is an upāsikā named Āśā (Xiushe), translated here as Fulfilling Vows (Man Yuan), because she fulfills her own original vows to transform sentient beings everywhere. 'Upāsikā' symbolizes compassionate practice. This is the model of the great compassionate practice of the seventh ground, the Far-Reaching Ground (Dūraṅgamā), among the ten grounds. Emulating it from here until one reaches that ground where cultivation ripens, it is symbolized by a spirit, signifying sovereign spiritual function. The previous stage was the supramundane, untainted approach of great compassion, symbolized by a bhikṣu; this stage is the compassion that enters the secular world, living in defilement without being tainted, dwelling in truth while conforming to the secular, symbolized by an upāsikā, gradually attaining sovereign power and function. The rest is detailed in the text itself.

35.29

First, within directly entering the Dharma-gate belonging to the present stage, from "At that time Sudhana..." down to "I only know this single liberation gate," this section is broadly divided into thirteen gates: 1. mindfulness of the kalyāṇamitra's teachings and contemplation on advancing; 2. gradually journeying south to the place of the Ocean Tide; 3. seeing the Universal Adornment garden adorned with manifold jewels; 4. entering that garden and seeking all around; 5. seeing the upāsikā and going to her presence; 6. paying respects with prostrations and properly stating what is sought; 7. the upāsikā Acalā explaining the Dharma she herself practices; 8. Sudhana saying, "O Holy One, how long has it been since you generated the mind of unexcelled bodhi?"; 9. the youth Sudhana saying, "How long will it be before the Holy One attains unexcelled bodhi?"; 10. the upāsikā Acalā directly answering the causes and conditions of whether attaining Buddhahood is near or far; 11. Sudhana requesting her to explain what the liberation Dharma-gate is named; 12. the upāsikā Acalā directly answering its name, which is the Banner of Sorrow-Free Peace; 13. from "I only know this single liberation gate" onward, deferring virtue to the next and advancing. The garden's various features and the palace's various features all being adorned with manifold jewels symbolizes that, in terms of the vastness of practices and vows, they exhaust the realms of Buddhas and the realms of sentient beings; hence the circumstantial adornments are boundless and vast. Her features being upright and adorned with various ornaments symbolizes a loving heart and compassionate sympathy that benefit beings, compliant and gentle, embodying the Way without selfhood. The ten pāramitās practiced without deviation or opposition, and her body serving and making offerings to the Buddhas of the ten directions everywhere, induce primary fruitions whose deportment is magnificent, removing delusions in those who behold her and winning the veneration of humans and devas. This symbolizes the practice of great compassion manifesting in a female body yet without a female mind; all the adornments, as well as the palaces, towers, ponds, and pools, are all born as retribution from the myriad practices of compassion and wisdom. As briefly indicated earlier, all the adornments are just as the sūtra itself makes clear. The intention is to illuminate that at this stage, the compassionate practice of the upayā-pāramitā is broad, and its adorned retributions are vast. When the sūtra states, "Good man! Any sentient beings who see me attain non-retrogression toward anuttarasamyaksaṃbodhi," it clarifies that coming to this stage requires practicing to the point of the three empty liberations, where mundane wisdom and supramundane wisdom become manifest, accomplishing vast practices of compassion; only then does one arrive here, using expedients to enter the gate of saṃsāra, penetrating that the nature of saṃsāra and the Buddha's ocean of merit and wisdom are fundamentally of one nature, thereby obtaining the Banner of Sorrow-Free Peace liberation gate, which is then named the Abode of Non-retrogression. Although one may know emptiness and selflessness, if one constantly fears saṃsāra and has not entered the Banner of Sorrow-Free Peace, one constantly abides in a retrogressing position. Even if one does not fall back to being an ordinary person, one still retrogresses into the two vehicles or seeks birth in a Pure Land to enjoy other distinct fruits. It is said that the Buddhas of the ten directions all come to my place, sitting on jewel thrones to expound the Dharma for me; this symbolizes compassion and wisdom merging, clarifying that this stage uses compassion to accomplish the effortlessness gate of wisdom. The royal maiden Maitrāyaṇī in the tenth abode clarifies the gate of sovereignty where wisdom accomplishes compassion. King Siṃhadhvaja symbolizes effortless wisdom being sovereign within the stage of the ten abodes. The maiden symbolizes uncontaminated compassion. Reaching the tenth, the Abode of Consecration, wisdom and compassion are perfected. The tenth ground is the gate of accumulating great compassion to consummate practice, symbolized by nine devīs and one wife of the Tathāgata. The eleventh ground is the gate of great compassion's practice being fulfilled, giving rise to wisdom from compassion to attain Buddhahood, which is symbolized by Māyā giving birth to the Buddha. Because the ten kalyāṇamitras of this eleventh ground represent kalyāṇamitras whose Buddha-fruit is fully perfected, having completely fulfilled Samantabhadra's conduct, they ubiquitously perform the deeds of benevolent persons among the people of the world—teachers of boys, laymen, elders, boys, and girls, their conduct identical with that of ordinary folk; this illuminates that because the fruit is ultimate, the practice is all-pervasive. In general, taking wisdom to generate the mind, from the first Abode of the Initial Aspiration, compassion and wisdom arise together from the beginning, taking the study of the supramundane fundamental wisdom as foremost. Thus the five stages and fifty practice-gates are established to distinguish the raw from the mature, the shared from the distinct. Due to these fifty pāramitās, through the fivefold refinement across the five stages, their wisdom and compassion are distinguished as broad or narrow, raw or mature, transcending the world or entering entanglement, concordant or discordant, having more or less merit and wisdom, superior or inferior; this ensures that those who generate the mind do not abide in a single Dharma, or three, four, five, ten, a hundred, or a thousand, deeming it sufficient, but rather are led to advance until they are limitless and vast like the dharmadhātu. Within all fifty tiers of the five stages, each possesses both the practices of wisdom and compassion; the fifty pāramitās penetrate and permeate one another, so that approximately five hundred pāramitā gates jointly act as host and companion, perfecting this compassion and wisdom, mundane and supramundane, and the gates of broad and narrow, raw and mature mental capacities, only then clarifying the six aspects of totality and distinction, similarity and difference, formation and disintegration. Just so, the ten pāramitās of the ten abodes gate are established directly in accordance with the real Dharma of the dharmadhātu's essence; the ten Dharmas are harmoniously fused, mutually interpenetrating to form one hundred Dharma-gates. Taking the initial aspiration for bodhi, one cultivates using this original fruit-practice of the Buddha as a model. Cultivating from this original model through fivefold preparatory application and refinement, one only then comes to accord with the initial model. Although there are differences of raw and mature in the refinement, wisdom and compassion do not differ from the initial mind, and the days, months, and seasons do not shift, because in terms of generating the mind through wisdom, there are fundamentally no temporal distinctions of the three times. This upāsikā symbolizes, in contrast to the sixth abode, the Dharmas of the mundane and the supramundane. In order to turn around those whose supramundane mind is predominant and cause them to accord with fulfilling their original vows, producing affection to abide in saṃsāra and affection to deliver sentient beings, perfecting compassionate practice, she is symbolized by the upāsikā named "Fulfiller of Vows" (Acalā), taking her resolve to nurture her descendants without fatigue. This symbolizes that the bodhisattva of great compassion nurtures all sentient beings of the dharmadhātu, whether good or not good, abandoning none, never giving rise to a thought of not rescuing them. Transforming into various bodies, never abandoning a single sentient being even by the width of a hair, constantly manifesting before all sentient beings to teach and transform them in various ways so as to bring them to accomplishment. In this stage, turning around the sixth abode's predominance of a supramundane mind, not severing saṃsāra, loving the delivery of sentient beings while remaining in the habit of affection, is symbolized by the upāsikā; therefore it is named "having practice and having development." In the tenth Consecration, accomplished through a portion of effortless wisdom, using wisdom to generate compassion without the habit of affection, it is symbolized by the royal maiden Maitrāyaṇī, daughter of King Siṃhadhvaja. This is the intention of harmonizing and adjusting the raw and mature states of wisdom and compassion within the stage of the ten abodes. As stated above, 'I have eighty-four thousand nayutas of fellow practitioners and kin constantly dwelling in this garden' clarifies that with sentient beings' gardens of eighty-four thousand nayutas of afflictions, she moves together with all of them to guide and receive them. Sudhana asking the upāsikā how long it has been since she generated the bodhi mind clarifies that in seeking liberation there is no near or far; with a single generation [of the mind], the three times are simultaneously sought, for within the essence of liberation there is neither near nor far. Explaining that asking about the duration of generating the mind in the midst of great compassion clarifies that deep and profound great loving-kindness and great compassion resemble the duration of the kalpas during which the realm of sentient beings abides. If the realm of sentient beings is inexhaustible, the vows and practices of great compassion are inexhaustible. Later asking how long it will be before attaining Buddhahood is also of this meaning. Mentioning thirty Ganges sands as a measure is provisional; beyond this, only a Buddha can know, meaning it cannot be exhausted. Furthermore, the previous three bhikṣus attained the supramundane mind, which is ten; up to the bhikṣus Megha and Sāgaradhvaja, they attained the mind of the mundane and supramundane, which is twenty; reaching this seventh abode of entering the world to practice compassion, this is thirty, which clarifies the duration of generating the mind. The kokila bird was untranslated in the Sanskrit text. The Vairocana maṇi jewel is named the wish-fulfilling, priceless jewel whose light shines everywhere. The jeweled tāla tree has a form like the palm tree of this land, formed of wondrous jewels. Aruṇa incense is translated here as red incense. The Buddha Varuṇadeva is translated here as the liberation of the Water Deva. Being named the Banner of Sorrow-Free Peace has two meanings: 1. Teaching and transforming sentient beings to cause them to leave sorrow behind is the bodhisattva's banner of peace. Because sentient beings have not left saṃsāra, the bodhisattva does not take peace for herself alone; hence the name is derived from transformation. 2. Although the bodhisattva penetrates that the nature of saṃsāra is empty, having fear regarding saṃsāra means it is not yet ultimate peace and sorrowlessness. If one can enter saṃsāra to teach and transform sentient beings, penetrating that saṃsāra, sentient beings, and the teacher are altogether the practice of nirvāṇa with neither arising nor perishing, only then is it named the Banner of Sorrow-Free Peace. This is the seventh, the Abode of Non-retrogression among the ten abodes, with the upāya-pāramitā as primary and the remaining nine as companions. In the wisdom gate, it treats all five stages; in the position gate, it specifically treats the deficiency of great compassion in the mundane and supramundane minds, causing compassion and wisdom to be perfected.

35.30

Second, within deferring virtue to advance to the next stage, from "Like all bodhisattva-mahāsattvas..." down to "bid farewell and departed," there are sixteen and a half lines of sūtra text, whose meaning is broadly divided into five gates: 1. deferring virtue to the next to cause him to advance; 2. indicating the kalyāṇamitra's place named Ocean Tide; 3. indicating his country named Nālīkera; 4. mentioning the kalyāṇamitra's name; 5. bowing with the head, weeping tears, bidding farewell and departing. Weeping tears here symbolizes that great compassion is vast and profound. Furthermore, it shows reverence for the Dharma and valuing entry into it, with feelings reaching the utmost depth. It also symbolizes sovereignty in wisdom and compassion: condescending with compassion to the mundane flow and lamenting the painful destinies, the holy mind broadly rescues while sorrowing over what is difficult to overcome. This place of the Ocean Tide in the south having the same name, Ocean Tide, as the previous stage symbolizes the joint convergence of compassion and wisdom: advancing the gate of loving-kindness and compassion of the previous stage to merge with the essence of wisdom, and using the eighth, the praṇidhāna-pāramitā, to initiate the activities of wisdom and merge them with its compassionate gate. If wisdom does not initiate and raise great vows to practice compassion, inclined toward tranquility, it has no way to give rise to functioning. For this reason, when reaching this eighth stage in the ten grounds, the Buddhas offer three empowerment additions and seven admonitions, urging mindfulness of the original vow so that great compassion can be produced. Therefore the two stages share the name Ocean Tide, clarifying that the eighth, the praṇidhāna-pāramitā, merges its compassion and wisdom into one essence; only then does one attain effortless, great, active practice, broadly benefiting without discursive thought, just as the ocean tide rolls in vast waves without deliberate action. This resembles the bodhisattva of this stage using effortless wisdom to transform all classes of beings, knowing their capacities without missing the proper time. Therefore both stages are named Ocean Tide, which unites wisdom and compassion as non-dual. The country being named Nālīkera translates here as 'not indolent.' Because the eighth abode enters effortless wisdom, according with fundamental wisdom to benefit beings everywhere without negligence, without a mind of fatigue or indolence. This stage is the model of the eighth of the ten grounds; from here the initial traces arise, and upon reaching the eighth ground it merges with the original model. Here, one portion corresponds to the eighth of the ten grounds; when the great function is of one essence and effortless wisdom pervades, it is perfected only at the Buddha stage, reaching fulfillment at the 'Chapter on the Manifestation of the Tathāgata.' Taking the 'Dharmadhātu Chapter' as the source and origin, fundamental wisdom is eternally effortless with vast functioning. Because those who initially generate the great bodhi mind originally rely on the essence of the dharmadhātu's universally illuminating wisdom, when the practice of generating the mind matures, it is identical to the original dharmadhātu; the sequence of stages is explained merely in terms of the raw, mature, broad, and narrow degrees of wisdom and compassion. The ṛṣi named Bhīṣmottaranirghoṣa translates here as 'Terrifying Sound,' because the eye of wisdom becomes increasingly bright, expertly destroying heterodox doctrines, and when his words are uttered they hit the mark, causing diverging doctrines to cease their thinking; hence he is named Terrifying Sound. Sudhana weeping and shedding tears contemplates ten difficult things, as the sūtra explains in detail.

35.31

Under the first [heading], directly entering the Dharma gate of this stage, from the beginning "At that time the youth Sudhana" down to "I have attained the unsurpassed banner liberation gate," this section of text is divided roughly into thirteen points: first, recollecting instructions and contemplating superior advancement; second, wandering by stages until reaching the country of Narāsoka; third, inquiring everywhere for Bhīmottarasoṣa; fourth, seeing a great forest adorned with asaṃkhyeyas of trees; fifth, seeing that rishi seated on grass beneath a sandalwood tree, leading ten thousand disciples; sixth, stating what he seeks; seventh, the rishi praising Sudhana; eighth, the rishi revealing to Sudhana the name of his Dharma gate; ninth, Sudhana asking about the realm of the unsurpassed banner liberation; tenth, the rishi rubbing Sudhana's crown with his hand and grasping his hand, causing Sudhana to see his own body go to worlds as numerous as the dust motes of Buddha-kṣetras in the ten directions; eleventh, Sudhana seeing the Buddhas and gaining benefit; twelfth, the rishi releasing Sudhana's hand, so that he was back in his original place; and thirteenth, from "I only know this unsurpassed banner liberation" onwards, deferring to the virtues [of others] and advancing onward. The pāṭali tree resembles the catalpa tree of this land, its scent fragrant and its flowers purple. The nyagrodha tree has leaves resembling the persimmon leaves of this land, its fruits resemble loquats, and beneath the fruit sits a calyx like that of a persimmon; this species resists decay, and among all trees it is the tallest and largest. Leading ten thousand disciples illustrates the completeness of his practice.

35.32

Question: Why does he see a rishi at this stage? What is the meaning of this?

35.33

Answer: This has two meanings. First, it represents wisdom pure like a rishi; this clarifies that at this stage effortless wisdom appears, unpolluted like a rishi. Second, because effortless wisdom has appeared, through great compassion he can conform to other paths, sharing the same activities to receive and guide beings. His dwelling place, adorned with forest trees, clarifies protective shade benefiting living things. The pools adorned with lotuses clarify living in the world through compassion while remaining untainted in practice. The rishi sitting on grass beneath a sandalwood tree signifies the protective shade of the wisdom tree, spreading the fragrance of the precepts, samādhi, wisdom, liberation, and the knowledge and vision of liberation throughout the dharmadhātu. Sitting on grass clarifies that effortless wisdom can skillfully subdue greed and turmoil, illustrating the mark of having few desires. Wearing deerskin and grass garments indicates the practice of having few desires and being content. Having coiled topknots hanging beside his temples signifies the perfection of effortless wisdom. Being surrounded front and back by such disciples signifies that the host and companions in their myriad practices are complete. Sudhana, upon seeing him, approaches him and prostrates five limbs to the ground, illustrating the etiquette of revering the Dharma and respecting the person; it also represents that the realms of the five dusts all return to the ground of wisdom. Praising him as a true kalyāṇamitra is because effortless wisdom is fundamentally true. The unsurpassed banner liberation clarifies that at this stage the nature of effortless wisdom naturally extends everywhere, benefiting all sentient beings and shattering afflictions without interruption; because lower stages cannot match it, it is called the 'unsurpassed banner.' The rishi rubbing Sudhana's crown with his hand signifies comforting him. Taking Sudhana's hand represents guiding and receiving him. Sudhana seeing his own body go to worlds as numerous as the dust motes of ten Buddha-kṣetras in the ten directions, and arriving at the abodes of Buddhas as numerous as the dust motes of ten Buddha-kṣetras, clarifies that the wisdom realm is unified and all-pervading. Whenever reaching the eighth abode of the ten abodes or the eighth ground of the ten grounds, one always requires empowerment through the consecration and exhortation of the Buddhas and noble ones. And both at the tenth, the consecration abode, and the tenth, the Cloud of Dharma ground, the consecration and empowerment of the Buddhas are universally required. If not empowered, one might stagnate in quiescence or fail to comprehend the realm of the Buddhas, unable to advance on one's own, because one has newly begun and has not yet mastered the realm of the Buddhas' effortless wisdom. The realm of seeing the Buddhas below is fully explained in the sūtra. An ayuta is the number of one trillion in this land. A nayuta is one ten-quadrillion in this land. When the rishi released Sudhana's hand, Sudhana immediately saw his body back in its original place, clarifying that by the power of wisdom he was empowered to enter the Dharma; having already attained the Dharma, his own power remained constant, so that even though the noble one relinquished his empowerment, what had been seen once was seen without difference. This is like a boat crossing over to the shore: one cannot carry the boat on one's back as one walks. This is the abode of the innocent youth, clarifying the initial child-like beginner entering the realm of true effortless wisdom, with the vow pāramitā as primary and the remaining nine as companions. This clarifies that when effortless wisdom appears at this stage, for fear that one might stagnate in quiescence, one initiates its wisdom-functions through the gate of great vows; furthermore, it causes one to keep in mind the original vows to broadly deliver sentient beings, having these grades and stages guarded by the Dharma so that one does not stagnate in quiescence. Because in terms of the wisdom gate it applies across all stages, while in terms of the gate of stages, this stage unites the compassionate practice of the seventh abode with the effortless wisdom of the eighth abode, using the great vow pāramitā to initiate activities and make the functions of wisdom and compassion unconstrained and sovereign.

35.34

Under the second [heading], deferring to the virtues [of others] and advancing onward, from "Like all bodhisattva-mahāsattvas" down to "taking his leave and walking south" there are twelve and a half lines of the sūtra. The meanings therein are divided roughly into six points: first, deferring to the virtues of those ahead; second, indicating the whereabouts of the kalyāṇamitra; third, mentioning that the settlement is named Īśāna; fourth, showing that the kalyāṇamitra is named Jayoṣma; fifth, urging him to inquire about the Dharma gate he practices; and sixth, paying respects, taking leave, and walking south. 'South' is as explained at the beginning. The settlement being named Īśāna means 'long and straight,' indicating that this kalyāṇamitra gathers and transforms beings by lengthening the straight path without deceit or flattery; hence it is called 'long and straight.' 'Brahmin' means 'pure' in this land, representing that this kalyāṇamitra is unpolluted and quiescent. Being named Jayoṣma (Supreme Heat) represents surpassing the heat of worldly afflictions, manifesting surpassing, blazing flames of heat. This is the ninth, the Prince of the Dharma abode, where one attains sovereignty in the Dharma; it clarifies that through the ninth, the power pāramitā, one's Dharma power is sovereign, manifesting the same as non-Buddhists who scorch their bodies with the five heats, guiding and receiving heretical followers so that they return to correct wisdom. This clarifies that by attaining wisdom one conforms to heretics, receiving and guiding those with wrong views who falsely practice austerities, causing them all to submit with faith. The text below explains this fully.

35.35

Under the first [heading], directly entering the Dharma gate of this stage, from "At that time the youth Sudhana" down to "I have only attained this inexhaustible wheel liberation," this section of the sūtra is divided roughly into twenty-five points: first, being illuminated by the light of the unsurpassed banner Dharma and entering the inconceivable supernatural power of the Buddhas; second, recollecting the instructions of the kalyāṇamitra and walking south by stages; third, arriving at the settlement of Long and Straight and seeing that Jayoṣma practicing austerities, surrounded on four sides by fire like great mountains; fourth, in the midst thereof was a mountain of blades exceedingly lofty and sheer, where he climbed the mountain and threw his body into the fire; fifth, Sudhana prostrating and inquiring about what he seeks; sixth, the brahmin bidding Sudhana climb that mountain of blades and throw his body into the fire; seventh, Sudhana reflecting that a human body is difficult to obtain and conceiving doubt in his mind; eighth, ten thousand Brahmā gods in the sky urging him to reflect that this is the radiance of the diamond-flame samādhi; ninth, ten thousand Māras in the sky urging Sudhana to reflect and praising the brahmin's virtuous practice; tenth, further, ten thousand kings of the Paranirmitavaśavartin heaven in the sky telling Sudhana not to give rise to doubt; eleventh, further, ten thousand kings of the Nirmāṇarati heaven likewise in the sky praising the brahmin's virtue; twelfth, further, ten thousand kings of the Tuṣita heaven in the sky offering praise; thirteenth, further, ten thousand gods of the Trāyastriṃśa heaven raining heavenly māndārava flowers in the sky as an offering; fourteenth, ten thousand dragon kings; fifteenth, ten thousand yakṣa kings; sixteenth, ten thousand gandharva kings; seventeenth, ten thousand asura kings; eighteenth, ten thousand garuḍa kings; nineteenth, ten thousand kiṃnara kings; twentieth, immeasurable gods of the desire realm—these thirteen kinds of assemblies all in the sky praised the brahmin's virtue and urged Sudhana not to give rise to doubt; twenty-first, Sudhana repenting his fault; twenty-second, the brahmin reciting verses for Sudhana; twenty-third, Sudhana following the instruction, climbing the mountain of blades, and entering the great mass of fire; twenty-fourth, Sudhana gaining benefit upon entering the mass of fire; and twenty-fifth, from "I have only attained this bodhisattva inexhaustible wheel" onwards, deferring to the virtues [of others] and advancing onward. As shown above, when the brahmin manifested this practice, all sentient beings saw distinct practice gates according to their differences. In symbolic terms, the mountain of blades represents the power pāramitā in the Prince of the Dharma abode, which takes wisdom as its essence. When a practitioner accomplishes this, realizing the suffering and difficulties of saṃsāra, he sees only the liberation of the dharmadhātu nature; he must have no fear, able to exercise sovereign power and function. The blazing flames are the radiance of diamond wisdom, also named diamond samādhi, as the devas above have already spoken. The dragon king Elāpattra, due to breaking the precepts in the past, damaged an extremely foul-smelling tree, so that this foul tree grew on his head, hence he was named after it. Upāsaka means 'purified believer.' Nanda means 'joy' in this land, illustrating that this dragon heard the Dharma and rejoiced with faith and delight. The bodhisattva inexhaustible wheel liberation means that in the Prince of the Dharma abode, one attains the station of a Dharma master. Because this one practice accords with the differing desires of sentient beings, each seeing his preaching of Dharma and practice gates in inexhaustible distinctions, it clarifies that because it perfectly accords with the faculties of sentient beings, it is called the 'inexhaustible wheel.' This is the Prince of the Dharma abode, with the power pāramitā as primary and the remaining nine as companions. In terms of the wisdom gate, it applies across the five stages; in terms of the gate of stages, it remedies the obstacle of non-sovereignty in preaching the Dharma. This is equivalent to the ninth ground of the ten grounds: from this fruit-practice one cultivates, and when the effort ripens at the ninth, the Sādhumatī ground, it mirrors this. The fundamental fruition in the ten abodes still takes the universal radiant wisdom of the dharmadhātu essence as its great function.

35.36

In the second section, on deferring virtue and advancing upward, there are four points: first, deferring virtue and advancing upward; second, indicating the kalyāṇamitra's location by stating that in the south is a city named Siṃhavikrīḍita; third, giving the kalyāṇamitra's name as the maiden Maitrāyaṇī; fourth, bowing to the feet of the brāhmaṇa Jayoṣmāyatana, taking leave, and departing. The meaning of 'the south' is as explained in the initial stage above. That the city is named Siṃhavikrīḍita indicates that it is the city where King Siṃhadhvaja resides; that king is the father of the maiden Maitrāyaṇī. This symbolizes that wisdom's mastery is the king, while the far-reaching practice of great compassion is the daughter, showing that compassion is born from wisdom. Residing amid the defilements of saṃsāra yet being equal to the undefiled signifies the exhaustion of karmic habit-energies. In the earlier seventh abode, the upāsikā Vasumitrā demonstrated intentionally preserving habitual love to accomplish the approach of compassion; because she had not yet severed the habitual love of delivering sentient beings through love, she was called an upāsikā, and through this she perfected the practice of great kindness and compassion, whereupon in the eighth abode effortless wisdom was finally achieved—which demonstrated that wisdom is born from compassion. In this stage, because compassion is born from wisdom, the daughter of King Siṃhadhvaja is a maiden. This symbolizes this stage's effortless benefiting of sentient beings, completely free of defiled habit-energies.

In the first section, on directly entering the teaching of the stage itself, the meaning of the sūtra text is divided into twenty-two points: first, giving rise to supreme reverence toward the kalyāṇamitra; second, recollecting the instruction and advancing upward; third, gradually journeying to the south; fourth, arriving at the city of Siṃhavikrīḍita; fifth, inquiring after and seeking the maiden Maitrāyaṇī; sixth, hearing that the maiden belongs to the royal clan; seventh, having five hundred maidens as her attendants; eighth, explaining the palace where the maiden dwells; ninth, explaining the throne on which the maiden sits; tenth, Sudhana proceeding thither upon hearing this; eleventh, Sudhana entering and beholding the maiden's circumstantial and primary fruition adornments; twelfth, Sudhana beholding this and presenting what he seeks; thirteenth, the maiden having Sudhana observe the karmic fruition of her dwelling and primary retribution so that he may know the causes of her practice; fourteenth, Sudhana, having observed this, joining his palms and gazing up at the maiden Maitrāyaṇī; fifteenth, the maiden telling Sudhana that the Dharma-door is named 'Universal Adornment of Prajñāpāramitā'; sixteenth, the maiden telling Sudhana the number of Buddhas she saw while cultivating this Dharma-door; seventeenth, specifically stating that the number of Buddhas seen is thirty-six Ganges sands, with different names for each Buddha; eighteenth, explaining that when the maiden received this Dharma-door, each Buddha entered through a different door; nineteenth, that each Buddha expounded it once and never repeated it; twentieth, Sudhana speaking to ask about the realm of this Dharma-door; twenty-first, specifically stating that while cultivating and contemplating this Dharma-door, she attained the universal dhāraṇī-doors, their number being one million asaṃkhyeyas of dhāraṇī Dharma-doors, with their major categories being one hundred and seventeen; twenty-second, from 'I know only this Universal Adornment of Prajñāpāramitā door' onward, explaining the deferral of virtue and advancing upward.

'Gradually journeying to the south' means advancing in excellence. 'Arriving at the city of Siṃhavikrīḍita and everywhere inquiring after and seeking the maiden Maitrāyaṇī' means converging wisdom and compassion into an indivisible essence. 'Hearing that this maiden is the daughter of King Siṃhadhvaja, with five hundred maidens as her attendants' makes clear that one has faith that within these ten abodes, the Abode of Coronation universally encompasses the two doors of wisdom and compassion across the five stages; all are cultivated precisely within these ten abodes, with no other path—hence she is called the daughter of King Siṃhadhvaja. The five hundred attendants who listen to the Dharma are the practitioners within this very stage. To have faith that this single stage completely subsumes the wisdom and compassion of the five stages, and that all are fully present in this door—only then is it called this door of the ten abodes, called 'dwelling where the Buddhas dwell'. One should understand it in this way.

Because the circumstantial retribution realm of the kalyāṇamitra in this abode is entirely identical in name and essence to the realm attained as the fruit of Buddhahood, it fully possesses the Buddha-realms, bodies, and lands of mutual interpenetration like Indra's net, layer upon layer containing one another, with periods of eons, years, and months having neither extension nor brevity, each and every door fully possessing all immeasurable Dharma-doors. As the sūtra text itself fully explains, this is what Sudhana was instructed to observe. That the palace where the maiden Maitrāyaṇī dwells is named 'Vairocana Garbha Palace' signifies that the Buddha fruit embraces all virtues, and the practices of the five stages containing the doors of the Buddha's cause and effect are entirely within this stage. That she expounds the wondrous Dharma seated upon a celestial garment seat with dragon-conquering sandalwood legs and a golden thread net explains that with the body of great compassion she sits upon the throne of all-knowledge, which is 'dragon-conquering'. The fragrant, pure teaching net of the fivefold dharmakāya—morality, samādhi, wisdom, liberation, and the knowledge and vision of liberation—protects, covers, and guides all sentient beings, serving as her seat.

'Sudhana, having heard this, went to the gate of the royal palace seeking to see her, and saw immeasurable multitudes entering the palace' makes clear that this palace of wisdom and mansion of compassion is the common place of entry for all sentient beings and the common capital where the bodhisattvas of the five stages dwell. Sudhana asked: 'Where are you all going now?' They all replied: 'We wish to go to the maiden Maitrāyaṇī to hear and receive the wondrous Dharma.' This illustrates faith without doubt. 'The youth Sudhana then thought: "Since this royal palace gate has no barriers, I too should enter"' means that having generated faith within himself, he felt he ought to enter. 'Having entered, he saw the Vairocana Garbha Palace' means that the myriad practices of his own mind's wisdom and compassion simultaneously converged with and entered into the cause and effect, wisdom and compassion of the five stages. That the ground was made of sphaṭika illustrates that this jewel resembles crystal, yet differs in red, white, crimson, and lapis, all being of the pure and luminous sort, attained as the fruition of the dharmakāya. That the pillars were of vaiḍūrya means that pure practice sustains the myriad virtues. That the walls were of vajra means the protection of pure wisdom. That the ramparts were of Jambūnada gold symbolizes the outer adornment of pure precepts. That hundreds of thousands of luminous beams served as windows is the fruition of the light of teaching illuminating the mundane. That asaṃkhyeyas of maṇis served as decorative latticework is the fruition of pure, untainted practices. That treasure-garbha maṇi mirrors adorned the surroundings on all sides is the fruition of fundamental wisdom giving rise to discriminating wisdom that illuminates the root of sentient beings. That it was adorned with the most supreme maṇi jewels of the world is the fruition of pure practice untainted by mundane conduct. That countless jewel nets covered it above is the fruition of being able to set up the net of teaching. That hundreds of thousands of golden bells produced wondrous sounds is the fruition of the sounds of expounding the Dharma resounding throughout the ten directions. Below, the adornment of primary retribution is explained.

The maiden Maitrāyaṇī's skin was golden-colored, signifying the fruition of the dharmakāya's pure white mind free of defilement; golden color corresponds to truth, and all bodhisattvas are golden-colored. Her eyes and hair were all dark blue, due to pure wisdom illuminating, protecting, and covering the phenomena of sentient beings. Her 'brahma-voice' means it was clear, resounding, and heard far off in the ten directions. That she instructed Sudhana to observe her circumstantial retribution makes clear that by knowing the fruition, one recognizes her Dharma-door. The mutual containment of all Buddha realms manifested in each mirror is fully as the sūtra explains.

Regarding the statement, 'This is the Universal Adornment of Prajñāpāramitā door; I sought and attained this Dharma from thirty-six Ganges sands of Buddhas,' thirty signifies the ten abodes, ten practices, and ten dedications of merit. The Dharma sought and attained from 'six Ganges sands of Buddhas' generally encompasses the six stages—the practices of the ten faiths, the ten grounds, the eleventh ground, and the Buddha fruit are entirely contained within the dharmas of the ten abodes, ten practices, and ten dedications of merit, accomplishing the dharmas of those preceding and succeeding six stages. This is because the preceding stage of faith possesses faith, yet does not constitute actual entry into the abodes; while the causal and fruition practices of the ten grounds and eleventh ground merely rely on the dharmas of the ten abodes, ten practices, and ten dedications of merit. Once the principle, wisdom, compassion, vows, and practice-doors are fused and unified, they are fully prepared, and the ten grounds and eleventh ground merely follow and emulate them to become habitual and perfected, with no new dharmas. Therefore, in the subsequent ten grounds and eleventh ground, no names for progressively cultivating the Buddha fruit according to stage are established, nor is there seeing the Buddha come from afar, nor any ceremonial rituals of welcoming the Buddha. If one looks through the text above and below, the meaning will naturally become apparent. Because the two practices of wisdom and compassion in this tenth Abode of Coronation fully contain the wisdom, compassion, vows, and practices of the ten abodes, ten practices, and ten dedications of merit within them, it says 'thirty'.

Although the teaching has textual traces of sequential establishment, when considered in terms of wisdom, compassion, vows, and practices, the years, months, days, and eons are all a single dharma, all a single time—and this extends equally to the minds of the ten faiths, and equally to the ten grounds and eleventh ground, because in this single stage, all dharmas of totality and particularity, identity and difference, integration and disintegration, are entirely contained within it. Thus, in the sūtra text of this stage, the youth Sudhana is instructed to observe the adorned realm, and within every wall, every pillar, every mirror, every characteristic, every form, down to every jewel, he sees throughout the dharmadhātu. All Tathāgatas, from their initial aspiration to cultivate the bodhisattva path, perfecting their great vows, completing their merits, realizing equal and perfect awakening, turning the wondrous Dharma-wheel, down to manifesting their entry into nirvāṇa—every such image without exception appears, just as all forms of the stars, constellations, sun, and moon in the sky universally appear in water, fully as the sūtra explains. Using this realm to make clear that a single stage fully contains all stages and that all eons, days, months, and divisions of time never shift, it is therefore said: 'I sought this Dharma-door from thirty-six Ganges sands of Buddhas; once spoken, it was never spoken again, and I fully received and comprehended it all.' Thus one must understand that these three kinds of tenfold dharmas—the ten abodes, ten practices, and ten dedications of merit—are all practiced within a single abode among the ten abodes. Furthermore, because there are thirty such Dharma-doors within wisdom and thirty such Dharma-doors within compassion, this also makes sixty Ganges sands of Buddhas. Because each and every stage has practice-doors pervading the dharmadhātu, 'Ganges sands' briefly indicates this pervasive meaning. It also signifies that a single stage universally covers six stages, and symbolizes that all wisdom and liberation are not separate from the three emptinesses and the six pāramitās. Because within each stage there are six stages, and each of the six stages possesses inexhaustible practices and vows.

Below, the citation of one hundred and seven dhāraṇī-doors makes clear that this single stage fully encompasses the cause and effect of the ten faiths, ten abodes, ten practices, ten dedications of merit, ten grounds, and the eleventh ground, which do not go beyond this stage, being subsumed by these one hundred and seven dhāraṇīs. These one hundred and seven great dhāraṇī-doors do not go beyond the practices within the ten pāramitās, which mutually interpenetrate to form one hundred pāramitās. These one hundred pāramitās do not go beyond the thirty-seven limbs of awakening serving as mutually interpenetrating accompaniments to accomplish the six stages of the three grades of worthies, the ten sages, equal awakening, and wondrous awakening—collectively named as seeking this Universal Adornment of Prajñāpāramitā door from thirty-six Ganges sands of Buddhas. Because this 'Ganges sands' is the initial small number in this sūtra, it is cited to show that within the door of the ten abodes of the initial aspiration, it universally covers the sixty dharmas within the six stages, excluding the ten faiths which do not enter the stages. One can understand this by thinking deeply and carefully. The general meaning is to know that these three worthy stages—the ten abodes, the ten practices, and the ten dedications of merit—each contain the dharmadhātu doors of the ten grounds, the eleventh ground, and the ground of wondrous awakening, universally subsuming the single dharmadhātu. One wisdom, one compassion, one liberation, one eon, one year, one month, one day, one moment—there is neither earlier nor later, and no distinct doors; yet, as various differentiated Dharma-doors are established according to the mundane, in the end one must never give rise to views of extension or brevity, length or shortness.

As initially, the youth Sudhana generated the utmost supreme reverence toward the kalyāṇamitra, gave rise to vast, pure understanding, constantly recollected the Buddha Vehicle, single-mindedly sought the Buddha's wisdom, vowed to see all Buddhas and contemplate the realm of dharmas, and had unhindered wisdom constantly present before him. It should not say 'constantly recollected the Great Vehicle', because this sūtra is the door of the Buddha fruit of the dharmadhātu, having no point of comparison with the two vehicles. Nor can it be compared to the Great Vehicle of the provisional teaching where the Buddha fruit is established after the ten grounds; how could it say 'single-mindedly recollecting the Great Vehicle'? For 'great' is spoken in comparison to 'small'. All aspirations generated in this Dharma-door are based upon the Buddha fruit. All realms of mental capacity, vows, practice, wisdom, and compassion are beyond comparison. One must not confuse the door of the Buddha Vehicle with vehicles of comparative greatness and smallness, causing people to lose the sūtra's meaning and falsely transmit the teaching. This is an erroneous statement due to the translator's lack of penetration. As later, one should single-mindedly seek the Buddha Vehicle, the All-Knowledge Vehicle, the Inconceivable Vehicle, and the Buddha-Fruit Vehicle, because the dharmadhātu of the Buddha fruit, Mañjuśrī, and Samantabhadra is entered entirely at the very first aspiration. Furthermore, from beginning to end there is no distinction of time or eons; it cuts off what ordinary sentiments can measure and is solely wisdom. The rest is as in the sūtra text.

In this stage of the Abode of Coronation, the wisdom pāramitā is the primary, with the other nine as accompaniments. This stage uses wisdom to remedy the hindrance of sequential differences in cultivation and the imbalance between wisdom and compassion, entering the non-dual door where wisdom and compassion are fully perfected and sequence is mastered with effortless ease.

First 36 of 44 passages. Read on

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新華嚴經論 — Classical Chinese