新華嚴經論 5

English (machine translation) 5

Language: English

The reason the Buddhas of the ten directions share the same name is that this teaching of the ten abodes realizes the Dharma-stream of the noble stages, has already entered the great ocean of the dharmadhātu, and is identical with the wisdom of the Buddha's noble stage. Therefore, the Buddha and the Bodhisattva Dharmamati share the same name in order to express that their Dharma is identical, and furthermore to clarify that cause and effect are equal in the teaching of the ten abodes. The stage of Buddhahood is the fruition virtue, while the bodhisattva is the cause; because cause and fruition are not different in essence, they share the same name. When this Dharma of the ten abodes was expounded, [the Lord] ascended to the summit of Mount Sumeru; there are six chapters of the sūtra that together establish the active practices of the teaching of the ten abodes: first, the "Chapter on Ascending to the Summit of Mount Sumeru"; second, the "Chapter of Praises in Verse"; third, the "Chapter on the Ten Abodes"; fourth, the "Chapter on Brahmacarya"; fifth, the "Chapter on the Merit of the Initial Aspiration"; and sixth, the "Chapter on Elucidating the Dharma." If one cultivates, studies, awakens to, and enters the teaching of understanding and practice relying on these six chapters of the sūtra, one will surely be able to accomplish the teaching of the ten abodes, abide in the Buddha's lineage, be born into the house of the Tathāgata, and become a true child of the Buddha. This is unlike the provisional teaching, where a bodhisattva of the first ground is just newly born into the Buddha's house, or where it is said that bodhisattvas of the three grades of worthies attain Buddhahood through vows. This Avataṃsaka Sūtra directly discusses the stage of actual realization and does not discuss vows, because this teaching is entirely of one time and one moment, with no disparate thoughts in the dharmadhātu; past and future sentiments are extinguished, ordinary and noble share one nature, and it does not discuss sentimental attachments. It should be seen by illuminating it through the gate of the dharmadhātu of non-thought and non-action; if one establishes sentimental views, it cannot be believed. Even if one gives rise to faith, it is merely remote faith in the Buddha's words and is not one's own vision. If it is one's own vision, then only when sentiments are cut off and thoughts perish, the mind accords with principle, and wisdom merges with its object, will one know that all objects, both in nature and characteristic, are universally embraced. If one is not like this, the mind will always distinguish between self and other, right and wrong will contend with each other, and when will defilement and purity ever cease? If one accords with nature and sentiments perish, one will spontaneously reach the gate of profound profundity of the dharmadhātu: the one and the many, the pure and the mixed, freely encompass one another; the gates of the universal and the particular are perfectly interfused and unobstructed; regarding the methods for benefiting sentient beings, one skillfully penetrates all faculties, and in accordance with what they are capable of, all are brought to benefit, so that whoever reveres, serves, and approaches can be befriended. As when ascending to the Yama Heaven Palace to expound the "Chapter on the Ten Practices," the Tathāgata emitted hundreds of thousands of wondrous-colored rays of light from his two feet to signify that only by establishing practice based on emptiness can principle and phenomena become unobstructed. This clarifies that the stage of the ten abodes realizes the fundamental wisdom of the dharmakāya, and in the stage of the ten practices, because the fundamental wisdom of the dharmakāya is unobstructed, the myriad practices are performed, and practice is also unobstructed. If one does not see the fundamental wisdom of the dharmakāya, all the myriad practices one performs pertain to human and heavenly cause and effect and are all conditioned, arising-and-perishing merits. Employing the dharmakāya's own wisdom-function to cure all afflictions and relying on the myriad practices to compassionately save sentient beings, the dharmakāya and the wisdom-body spontaneously employ non-active great compassion all at once. Although this is lodged in the active aspects of increasing compassion on the seventh ground and increasing wisdom on the eighth ground, in this Avataṃsaka dharmadhātu gate, the initial stage of the ten abodes completely encompasses all stages; at the initial gate of the ten abodes, the stage is identical with the Buddha-fruition because it is the essence and function of a single dharmadhātu, and because a single stage contains the ten pāramitās and all ten dharmas, which can be seen by illuminating them through the gate of profound profundity of all dharmas. This is entirely the whirlpool teaching of the ocean of worlds of Samantabhadra Bodhisattva as the body of the tathāgatagarbha. It is like the sun and moon shining down: that the blind do not see is not the fault of the sun and moon. One should reprove oneself, cultivate virtue, and observe it with a bowed head through samādhi and wisdom. The body of the tathāgatagarbha is the dharmakāya; because the oceans of all merit and wisdom reside within it, it is called a "garbha" (treasury). If one does not see the dharmakāya, all merit, wisdom, great benevolence, and great compassion cannot be accomplished and entirely belong to arising and perishing. As for the "whirlpool of the ocean of worlds": compassion and wisdom observe faculties, permeating the conventional body, land, and karma through winding paths; for layers upon layers of sentient beings and layers upon layers of karma, distinct great compassion universally rescues them until their faculties are completely exhausted, which is why it is called the "ocean whirlpool." A "whirlpool" means a profound vortex. A bodhisattva in this stage of Buddha-fruition, having once entered the gate of the dharmadhātu, completely gathers in the faculties and karma of layers upon layers of sentient beings; thus there is no mind aiming to transcend the world, and they remain submerged forever in the swirling currents of the great ocean of saṃsāra, without emerging or submerging. These ten practice-gates are identical with the practice of Samantabhadra, while the preceding ten abode-gates are identical with Mañjuśrī's signless fundamental wisdom of the dharmakāya. The two share an identical essence and serve as each other's lord and companion, while the non-active wisdom between them is the Buddha-fruition. The three share one essence, which is provisionally lodged within the five stages to receive the deluded ordinary people. If an ordinary person's faith is fulfilled and they generate the aspiration, at the beginning of the ten abodes the three bodies share the same virtue: Mañjuśrī is the Buddha's dharmakāya, Samantabhadra is the Buddha's practice-body, and the fruit of non-active wisdom is the Buddha's saṃbhogakāya. They always take Mañjuśrī's signless wondrous wisdom of the dharmakāya as the forerunner; though sequential when expounded, when realized the three bodies are simultaneous. The Dharma must be like this; not one of them can be discarded. If one discards Mañjuśrī and keeps Samantabhadra, all practice-gates will pertain to the conditioned; if one discards Samantabhadra and keeps Mañjuśrī, the tranquil samādhi realized will be that of the two vehicles; if one discards the Buddha and keeps Mañjuśrī and Samantabhadra—since "Buddha" means awakened—there will be no awakened one. For this reason, not one of the three can be discarded, because if one is discarded, the three cannot be established. Therefore, in the provisional teachings of the three vehicles, these three persons do not remain inseparable from beginning to end; because those teaching gates are not yet ultimate, they are entirely nirmāṇakāya, provisionally accommodating inferior capacities and temporarily laid out as expedient devices, waiting until they mature before shifting toward the ultimate. For example, the Lotus and Nirvāṇa sūtras are gradual transitions toward the ultimate teaching. In this sūtra, the initial stage of the ten abodes is itself the stages of the ten practices, the ten dedications, the ten grounds, and equal awakening; it entirely attains the beginning and the end, which mutually penetrate each other. In a single stage one attains fifty Dharma gates because they thoroughly penetrate one another; in each single stage, the two thousand five hundred universal and particular meanings appear simultaneously, up to the endless gradations and stages of progress in cultivation, which do not discard the gradual yet are simultaneous, and do not discard the simultaneous yet contain the gradual. In this stage of the ten practices, according to the ten directions, one great bodhisattva arrives from each direction at the Buddha's dwelling, each bringing an assembly of bodhisattvas as numerous as the dust motes in ten Buddha-lands. The lower component of the names of the ten leader bodhisattvas is identical: all are named "Forest" (Vana). The lower component of the names of the lands from which they originally came is identical: all are named "Wisdom" (Mati). The lower component of the names of the Buddhas they originally served is identical: all are named "Eye" (Cakṣus). The lower component of the names of the ten leader bodhisattvas is identical: all are named "Forest." A forest possesses five virtues: first, the virtue of establishment; second, the virtue of non-arising through the mutual conditioned arising of trunks, branches, and twigs; third, the virtue of producing benefit through flowers, leaves, and fruits; fourth, the virtue of blocking intense heat and providing coolness; fifth, the virtue of being a refuge for humans, dragons, birds, beasts, ghosts, and spirits.

5.3

First, what is the virtue of establishment? It is like a great forest: inwardly inhabited by dragons and spirits, outwardly unbroken by great winds. If it were not like this, it could not be established high and prominent as a forest. This is to clarify that the bodhisattva of this stage inwardly possesses the dragon of great wisdom, constantly protected by the spirit of great benevolence and compassion, realizing inner tranquility of the objective sphere; outwardly unbroken by the winds of material sense-objects, using wisdom to destroy non-Buddhist paths and false doctrines so that nothing can fell them, they establish the myriad practices. Because they share this with all sentient beings and constantly benefit them, it is called the virtue of establishment.

5.4

Second, what is the virtue of non-arising through the mutual conditioned arising of trunks, branches, and twigs? This clarifies that, upon the tree's trunk, branches, and twigs, each searching for an inherent nature that produces or is produced is completely ungraspable; they are merely conditioned arisings. In the dharma of conditioned arising, conditions among conditions produce nothing: what is originally unarisen arises, and what originally arises does not arise. This is to clarify that what the bodhisattva of this stage practices is the endless gate of practice. Because they take the fundamental wisdom of the dharmakāya as their forerunner, they constantly perform the myriad practices; seeking for what can practice and what is practiced in the body or in the objective sphere is completely ungraspable, yet they practice simply because the Dharma is thus.

5.5

Third, what is the virtue of producing benefit through flowers, leaves, and fruits? It is like a grove of trees: the blooming flowers are lovely to look upon, causing people to rejoice; the leaves screen against the intense heat, bringing coolness; the fruits nourish sentient beings so that the hungry and thirsty are fully satisfied. This is to clarify that this stage's bodhisattva constantly performs the myriad practices, making humans and devas rejoice to see them; broadly spreads the leaves of great benevolence and compassion, causing people to draw near and never abandon them; and bestows the fruit of great wisdom to fully satisfy the sentient beings of the dharmadhātu, bringing them all to fulfillment before their original vow is completed.

5.6

Fourth, what is the virtue of removing the obstruction of heat and providing coolness? It is like a forest: whoever takes refuge under it escapes the heat and obtains the joy of coolness, yet the forest has no mind at all. This is to clarify that those who take refuge in this stage's bodhisattva, in accordance with their capacities, all attain coolness, while the bodhisattva's fundamental nature has no mind concerning whether it is beneficial or not.

5.7

Fifth, what is meant by the virtue of being a refuge for humans, dragons, birds, beasts, ghosts, and spirits? It is like a luxuriant forest: humans frequently gather [fruits and timber] from it, dragons frequently abide in it, and flocks of birds gather in it. This illustrates that the bodhisattva at this stage is also like this: by establishing the forest of the myriad practices, they become the refuge where all people gather to pluck their myriad virtues, where dragons and ghosts dwell and ever pay reverence, and where birds and beasts take refuge and are freed from fear. Furthermore, "forest" has the meaning of multiplicity, because the bodhisattvas at this stage establish numerous practices. Moreover, because their practices are many, their merits are also many; this means that they carry out the various practices with the compassion and wisdom of the dharmakāya, and their merits are like a forest. Therefore, the bodhisattvas [at this stage] all share the same second element of their names: they are called "Forest". Why do the lands from which they originally come all share the same second element of their names, called "Wisdom"? Ordinary people take the land in which they dwell as a land; the bodhisattvas at this stage take samādhi, wisdom, and liberation, which nurture self and others equally and cause all to be free from suffering, as their land. A land composed of earth, water, fire, and wind is a mere reflection of the karma of sentient beings, not something real. The wisdom and liberation of the dharmakāya are the land of the eternally abiding fundamental essence; they are not a land produced through karmic illusion. Therefore, the bodhisattvas take wisdom as their land. Furthermore, the bodhisattvas at this stage establish the myriad practices with practice and understanding to benefit sentient beings: through practice they are able to work together with them, and through wisdom they are able to set forth teachings to benefit and gladden humans and devas; this is called the land in which they dwell. Why do the Buddhas whom they originally served all share the same second element of their names, called "Eye"? In this Avataṃsaka Sūtra, concrete phenomena express the Dharma: the names of these Buddhas are identical to what the bodhisattvas have realized, and the realm of the Dharma they have realized is called "Buddha". The bodhisattvas at this stage benefit sentient beings through practice, being adept at observing faculties and preaching the Dharma in accordance with faculties without missing the proper timing and measure; this is called "Eye". The sūtra says: "At that time, the bodhisattva Guṇavana, through the Buddha's spiritual power, entered the bodhisattva samādhi of well-focused contemplation. Having entered this samādhi, in each of the ten directions, beyond worlds as numerous as the dust motes in ten thousand Buddha-lands, there appeared before him ten thousand Buddha-lands' dust motes of Buddhas, all named Guṇavana." As before, the thirteen kinds of empowerment were bestowed upon the bodhisattva Guṇavana. But for a bodhisattva within the stage of the Buddha-fruit, whose dharmakāya, compassion, and wisdom are constantly present before them, and whose dharmamukhas of concentration and wisdom are always fully complete, why is it necessary to enter samādhi and receive the empowerment of the Buddhas? It is in order to establish teachings and deliver sentient beings that the bodhisattvas must institute rules and norms: attributing it to the Buddha's spiritual power defers virtue to the Honoured One. Although the essence of the dharmadhātu is uniform and profoundly equal, for the sake of the teaching convention, teacher and pupil must be maintained. For the sake of the teaching convention, they enter samādhi to contemplate the Dharma, and only after emerging from samādhi do they speak. Samādhi is called "balanced concentration" (samāpatti), which brings forth correct understanding; hence it is called "well-focused contemplation". That within the ten abodes it exceeds a thousand Buddha-worlds, while within the ten practices it exceeds ten thousand Buddha-worlds, expresses the gradual expansion of the stages, the teaching conventions and rules, and the distinguishing features of the practices; the Dharma naturally accords with this, yet their true nature fully pervades the ten directions. That the Buddhas coming from other directions share the same name of Guṇavana with the bodhisattva who entered samādhi shows that cause and effect are equally aligned, and the Dharma and wisdom are of a single kind; for this reason, the Buddhas who come here share the same name as the bodhisattva who entered samādhi. As for the thirteen kinds of empowerment: first, verbal empowerment; second, manual empowerment by rubbing the crown of the head; third, bestowing the ten kinds of wisdom; and the Tathāgata of this world illuminating his body with light. Verbal empowerment signifies that the Dharma is not erroneous. Rubbing the crown of the head signifies that the dharmakāya, the wisdom-body, compassion and wisdom, knowledge and vision, and liberation extend to and touch one another. Furthermore, rubbing the crown of the head is a sign of comforting. Bestowing the ten wisdoms shows that the bodhisattva's wisdom is aligned with the Buddha-fruit; hence it is called "bestowing". Furthermore, by deferring virtue to the Honoured One, being modest, gentle, and free from arrogance, it is called the Buddha's "bestowing". When the sūtras state "because the Dharma is naturally so" and "because of one's own roots of goodness", these are all teaching conventions and rules; hence these words appear. For these stages of the ten practices, there are altogether four chapters of the sūtra that together establish the gateway of rules and models for this stage: first, the "Chapter on Ascending to the Suyama Deva Palace"; second, the "Chapter on Verses of Praise in the Suyama Deva Palace"; third, the "Chapter on the Ten Practices"; fourth, the "Chapter on the Ten Inexhaustible Treasuries". All the dharmamukhas within the gate of the ten practices should be cultivated in reliance upon these four chapters of the sūtra; principle and phenomena will both be fully complete.

5.8

When explaining the "Chapter on the Ten Dedications of Merit", why is there an ascent to the Tuṣita heaven? Why does the Tathāgata emit light from upon his two knees? Why do the principal bodhisattvas all share the same second element of their names, called "Banner" (dhvaja)? Why do the lands from which they come all share the same second element of their names, called "Wondrous" (su-)? Because the Tuṣita heaven occupies the middle position above and below within the desire realm. The heavens of the Four Heavenly Kings are entirely subsumed under Śakra, and together with the summit of Mount Meru, they are all contained within the realm of a single heaven. The Yāma heaven is named the second heaven. The Four Heavenly Kings and Śakra's Meru are both connected to the terrestrial realm, whereas from the Yāma heaven upward are the celestial dwellers; because the Tuṣita heaven dwells in the middle above and below, and above it are the two heavens of Nirmāṇarati and Paranirmitavaśavartin. Because this heaven occupies the middle position within the desire realm, in this heaven principle and phenomena are harmoniously unified, converging in the Middle Way: dedicating principle toward phenomena, and dedicating phenomena toward principle, principle and phenomena are unimpeded, completing the gate of the wondrous function of wisdom and compassion where principle and phenomena are unhindered; hence it is called "dedication of merit" (pariṇāmanā). In truth, the initial mind of the ten abodes already harmonizes principle and phenomena without obstruction and naturally accords with the Middle Way; it is not that dedication of merit only begins in a later stage. Yet for the sake of transforming sentient beings, names and rules must be maintained. From the abode of the initial aspiration onward throughout the five stages, principle and phenomena are inherently dedicated to each other. Now, in this third stage, dedicating the unimpeded states of the previous two Dharma-stages—the previous ten abodes and ten practices—it is called the stage of dedication of merit. It is not that universal harmonization of all stages exists only in the third stage to be called dedication of merit; it is that concrete phenomena are employed to express the Dharma. The preaching of the ten dedications of merit in this heaven, and the Tathāgata emitting light from upon his knees, is because the knees are the place of turning, bending, and extending; nothing surpasses the knees in ease and freedom. Thus, from upon his knees he emits hundreds of thousands of koṭis of nayutas of rays of light, using this to express the unhindered rolling up and unfolding at ease of principle and phenomena, nirvāṇa and saṃsāra. This, too, is using concrete phenomena to express the Dharma. In this entire scripture, the terms, realms, bodily marks, designations, and emissions of light are all expressions of the dharmamukhas of one's own realization. In this stage, the principal bodhisattvas are called "Banner" (dhvaja) to clarify that the bodhisattvas of the ten dedications of merit have sovereign control over wisdom and compassion, are able to destroy their own and others' afflictions and karma, and can establish all virtues within saṃsāra; hence they are called "Banner". A banner means establishing virtue, being unshakeable, subduing adversaries, crushing and demolishing, and being firm and solid. Superior wisdom is established, the Dharma banner is firm; great compassion is set up, the mind is solid; the mountain of pride is shattered, one roams the jewelled road; relying on the lotus pedestal, wondrous awakening is accomplished. Therefore, the bodhisattvas of this stage are called "Banner". It is because with unmoving, unconditioned wisdom and compassion they can destroy their own and others' saṃsāra. This is because in the ten abodes, ten practices, ten dedications of merit, and ten grounds of this Avataṃsaka Sūtra, every single stage contains the Buddha-fruit. Furthermore, the bodhisattvas of this stage can establish superior virtues, constantly abide in saṃsāra, and vow to deliver all inexhaustible sentient beings without fear in their wisdom; hence they are called "Banner". Because they understand that avidya is the wisdom of wisdom, those who harbor longing and revulsion cannot achieve this. Moreover, when practicing the dāna-pāramitā, if there are beggars seeking all kinds of wealth and jewels, they give all they possess, even their bodies and lives, everything in the world, with total joy and an unshakeable mind; hence they are called "Banner". "Banner" means unshakeable. Giving is of two kinds: first, giving of Dharma; second, phenomenal giving. Giving of Dharma means that because one gives people freedom from the sense of "mine", being free of all conceptual thought, it is called Dharma giving. Phenomenal giving means giving material things to sentient beings, without begrudging body, life, or wealth when asked. The bodhisattvas at this stage practice these two kinds of giving constantly without laxity, as is broadly explained in this stage of the ten dedications. Why are the lands from which they come called "Wondrous"? This illustrates the wondrous function of the wisdom of the bodhisattvas at this stage. Because their wondrous function is sovereign and free, not lingering in existence or nonexistence, or in the faults of views, limitations, and obstructions, they are called their "lands". Why do the Buddhas whom they originally served share the name "Banner", identical to their own names? This clarifies that once the bodhisattvas at this stage accomplish their wondrous function, their essence in this stage is equal to the Buddha's wondrous function, principle and phenomena, cause and effect, just as in the previous ten abodes and ten practices, where in each stage their essence is equal to the cause and effect of the Buddhas they serve; every stage is like this. At that time, the bodhisattva Vajradhvaja, through the Buddha's spiritual power, entered the bodhisattva samādhi of wisdom-light. Having entered this samādhi, in each of the ten directions, beyond worlds as numerous as the dust motes in a hundred thousand Buddha-lands, there appeared before him a hundred thousand Buddha-lands' dust motes of Buddhas, all sharing the same name of Vajradhvaja. As before, they bestowed the thirteen kinds of empowerment upon the bodhisattva Vajradhvaja. Through the Buddha's spiritual power, deferring virtue to the Honoured One in reverence between teacher and pupil, he entered the samādhi of wisdom-light. Samādhi is called balanced concentration. Entering this samādhi brings forth immeasurable light of teaching. Taking fundamental wisdom as the essence of the light and discriminating wisdom as the light of teaching, it provides benefits in accordance with faculties. Wisdom can destroy darkness, and the light is the teaching: because the teaching can destroy confusion and delusion, give rise to clear understanding, and unveil the sun of wisdom for all sentient beings; because it prevents sentient beings from becoming bewildered in dense clouds and dark nights; because it can cure the blind and deaf and open their ears and eyes; and because it can cause the mountains of perverse pride to collapse entirely. Such is the light of teaching, inconceivable. In the previous stage of the ten practices, the bodhisattva Guṇavana entered the samādhi of well-focused contemplation; in this stage of the ten dedications of merit, the bodhisattva Vajradhvaja entered the samādhi of wisdom-light, in order to clarify the distinguishing features of the practices in the gradual expansion through the levels of the five stages. The previous stage clarified the initial well-focused contemplation; this stage clarifies the sovereign wondrous function emitting light to shine afar. In the previous stage, from beyond worlds as numerous as the dust motes in ten thousand Buddha-lands, ten thousand Buddha-lands' dust motes of Buddhas came; in this stage, from beyond worlds as numerous as the dust motes in a hundred thousand Buddha-lands, a hundred thousand Buddha-lands' dust motes of Buddhas came. This also clarifies that the gates of advanced cultivation through the gradual expansion of the five stages all eliminate attachments of feeling; only when one enters the profound, doubly obscure principle and phenomena through the gate of samādhi and wisdom to illuminate them can one fully understand, and one must not make superficial conjectures in one's head and give rise to excessive pride. As for the thirteen empowerments: praising with words of goodness; rubbing the crown of the head with the hand; the Buddhas of the ten directions bestowing the ten kinds of wisdom upon the bodhisattva Vajradhvaja; and the Tathāgata of this world illuminating his body with light. Praising with words is to clarify that the Dharma expounded matches the true Dharma without error. Rubbing his head with the hand indicates that the expounder of the Dharma and the Buddha's wisdom extend to and reach each other. Bestowing wisdom clarifies that the expounder of the Dharma is identical with the Buddha's wisdom. The Tathāgata of this world illuminating his body with light clarifies that he merges with the Buddha's light of teaching. Furthermore, by awakening and touching him with light, he permits him to preach the Dharma. The thirteen empowerments are intended to cause future generations to sever doubts and realize the Dharma, and to give rise to faith. In terms of their actual essence, the Buddhas simply establish names and manifest bodies in accordance with the practice gates of each stage and based on the Dharma of that very stage, serving as models and rules for sentient beings to emulate and learn from, causing them to awaken and enter. Once the Buddha establishes the teaching, those who learn it will surely attain it without fail. The reason for their sharing the same name has already been explained in the sections on the ten abodes and ten practices. Within this stage are the "Chapter on Ascending to the Tuṣita Deva Palace", the "Chapter on Verses of Praise in the Tuṣita Deva Palace", and the "Chapter on the Ten Dedications of Merit"; these three chapters of the sūtra complete the rules and models for the Dharma functions of the dharmamukhas of the ten dedications of this single stage, and those who study it rely on them to establish their standard.

5.9

When the Chapter on the Ten Grounds is spoken, why does [the Tathāgata] not ascend successively from the Tuṣita heaven to [the heaven of] Creation of Delights (Nirmāṇarati), and why does he leap over the heaven of Creation of Delights and ascend to the heaven of Controlling Others' Emanations (Paranirmitavaśavartin)? This is to reveal that the dharma-gates and virtues of the bodhisattvas of the ten grounds are vast and extensive, and that their comprehension of states transcends what came before, without following a gradual sequence. It also reveals that the wondrous function of the ten grounds is unconstrained and their amassed virtues are sovereign; the place of expounding must likewise be sovereign, sharing the name of that heaven, called Sovereign (vaśavartin). Furthermore, it reveals that because the bodhisattvas of the ten grounds accord with the nature of the principle, their own essence is without intentional mind, and their transforming [others] is without intentional mind; yet all arises from their great compassion and wisdom on account of sentient beings. Because their transforming [others] arises dependent on others, that heaven is used to symbolize their virtue; therefore, the ten grounds are expounded in the heaven of Controlling Others' Emanations. First, to show that their merit is exalted and surpasses the preceding, they must transcend the sequence. Second, to symbolize their sovereign transformation of sentient beings, the ten grounds are expounded in this celestial realm. Just as in Samantabhadra's stage of virtual enlightenment in the third dhyāna, where the assembly of the eight dhyāna heavens is gathered, he enters the Buddha-Flower Samādhi and speaks a million billion gāthās. The text of this one assembly is vast and cannot be transmitted and preserved in this world. In this way, leaping over intermediate stages doubles and redoubles the preceding. 'Buddha-flower' means Buddha-practice. Entering the Buddha-practice samādhi is Samantabhadra's dharmadhātu practice.

5.10

Why is it that in the four stages of the ten faiths, ten abodes, ten practices, and ten dedications of merit, only ten leading bodhisattvas are cited who share the same name, whereas in this stage of the ten grounds, thirty-seven bodhisattvas are cited who all share the name of '-garbha' (Treasury)? Why is the Bodhisattva Vimukticandra alone named '-candra' (Moon)? Throughout the teachings of this entire work, each bodhisattva is equal in merit to the Buddha-fruition, and all arrive from the ten directions. The reason the Buddhas share the same name as the bodhisattva who enters samādhi is to signify that within that current stage, the bodhisattva's realization is equal to the Buddha stage, cause and effect resembling each other so as to serve as a mirror. However, regarding the levels within the six stages and the five stages, it is not without the sense of gradation, sameness, and difference. They reflect one another irregularly, able to be pure and able to be mixed, able to be the same and able to be distinct, able to be integrated and able to be disintegrated. This can be understood by referring to the gate of the six characteristics of universality, particularity, identity, difference, integration, and disintegration. As for the six characteristics: first is the gate of universality, second is the gate of particularity, third is the gate of identity, fourth is the gate of difference, fifth is the gate of integration, and sixth is the gate of disintegration. With regard to the meaning of these six gates, each single gate contains all six, mutually pure and mixed; not one of them can be discarded. The same is true of the tenfold profound meaning. The text concerning this is extensive and appears in a separate work; here we only examine it in brief. However, the teaching of the ten grounds is provisionally expounded in terms of its operational characteristics at the level established within the gate of particularity. Because this stage of the ten grounds is the teaching of the ultimate culmination of the Middle Way fruition, the preceding stage emitted light from the knees, whereas in this stage, the Tathāgata emits a pure light from between his eyebrows, named 'Bodhisattva-Force Flame Light', having hundreds of thousands of asaṃkhyeyas of lights as its retinue. The light from between the eyebrows symbolizes the meaning of the ultimate culmination of the Middle Way fruition. As for this light from between the eyebrows, from the initial assembly in the Chapter on the Manifestation of the Tathāgata, the Tathāgata emitted the light of the fruition virtue from between his eyebrows and entered the wheels under his feet, demonstrating that the fruition brings about the cause, causing Bodhisattva Samantabhadra to reveal the Buddha's fruition virtue to induce faith and joy. Once faith and joy had arisen, he then expounded the gate of faith; that is, in the Chapter on the Awakening by Light, he again emitted from the wheels under both feet the light of fruition virtue that had previously entered from between the eyebrows, using it to illuminate the Buddha Acalamati of the Golden World, thereby establishing the stage of faith. Next, when he was about to expound the Chapter on the Ten Abodes, he ascended to the summit of Mount Sumeru, and in the Chapter on Verses of Praise, emitted light from the tips of the Tathāgata's toes. Next, when he was about to expound the Chapter on the Ten Practices, in the Chapter on Verses of Praise, he emitted light from the tops of the Tathāgata's feet. Next, when he was about to expound the Chapter on the Ten Dedications of Merit, he emitted light from the Tathāgata's knees. Now, when expounding the dharma-gate of the ten grounds, he again emits the light of the Middle Way Buddha-fruition from between his eyebrows as in the initial assembly, ending and beginning again, reaching the ultimate limit of fruition. The ten grounds in the Three Vehicles are not like this, their operational characteristics being entirely different. Bodhisattvas of the ten grounds [in the Three Vehicles] have not yet clearly seen the path. In the initial assembly, the Tathāgata emitted the light of the Buddha-fruition from between his eyebrows, named 'Light of Wisdom of All Bodhisattvas Universally Illuminating the Ten Directions' Treasury'; because this light causes bodhisattvas to enter the gate of the Buddha's fruition virtue, he again emits the fruition light, causing them to enter the fruition because the aspiration and cultivation of cause and effect are similar. The sūtra says: 'At that time, the World-Honoured One, wishing to cause the entire great assembly of bodhisattvas to attain the Tathāgata's boundless realm of spiritual powers, emitted a light from between his eyebrows, named Light of Wisdom of All Bodhisattvas Universally Illuminating the Ten Directions' Treasury, its appearance resembling a cloud of jewel-colored lamps.' That this light is named 'Universally Illuminating the Ten Directions' Treasury' means that it illuminates the treasuries of these ten grounds; within each and every ground, there is a treasury of blessings, wisdom, and great compassion pervading the dharmadhātu and the realm of empty space. Now, these ten grounds are precisely the gate that the Tathāgata in the initial assembly caused the bodhisattvas to accomplish, ending and beginning anew; this is because the emitting of light from between the eyebrows is similar, and the place from which the light is emitted is similar. Previously, in the initial assembly, the light was emitted and its appearance resembled a cloud of jewel-colored lamps; here in the ten grounds, the light emitted is named 'Bodhisattva-Force Flame Light'; the light before and after are similar in cause and effect, just as a lamp and a flame are similar. That the previous emission of light was called 'Light of Wisdom of All Bodhisattvas Universally Illuminating the Ten Directions' Treasury' means that the Tathāgata awakened the bodhisattvas' wisdom to cause all the bodhisattvas to arrive at these ten grounds. That the light emitted by the Tathāgata in this Chapter on the Ten Grounds is named 'Bodhisattva-Force Flame Light' means that the bodhisattva, through the culmination of their own effort, ascends the ten grounds. The former light initiates and inspires; the latter demonstrates one's own power. Because of one's own power, one reaches the place where the Tathāgata initially inspired, according with the Buddha's original intention, beginning and end resembling each other; therefore, this reveals the gate of the ultimate culmination of the Middle Way fruition of the ten grounds, the end thoroughly penetrating the beginning. The former light brought forth the fruition to encourage cultivation; the later light of the ten grounds emits light to show cultivating oneself to the fruition; therefore, the light is named 'Bodhisattva-Force'. It is because the bodhisattva, cultivating their own power of energetic diligence, power of non-retrogression, and power of non-laxity, is able to cultivate and practice up to the Tathāgata's dharmadhātu treasury of these ten grounds. Therefore, the bodhisattvas are all named '-garbha' (Treasury). 'Garbha' means containing and hoarding virtues without losing them. This naturally pure, uncontaminated dharma-gate of the dharmadhātu, its essence covering the dharmadhātu, contains all the virtues of great wisdom and great compassion; it raises the clouds of myriad practices and universally rains down the rain of Dharma to moisten sentient beings. The bodhisattvas of this stage, according with this, are named '-garbha'. That in this stage there are thirty-seven bodhisattvas all named '-garbha' is to clarify the culmination of the fruition in this dharma-gate of the ten grounds, with the intention to distinguish the primary path from the auxiliary path; thus, thirty-seven bodhisattvas are established to constitute the thirty-seven factors of enlightenment, which are the auxiliary path, not the primary fruition. The practices of the bodhisattvas since the ten abodes are all auxiliary paths, not the primary stage. The intention is to clarify that what is practiced as practice is the auxiliary path, whereas the spontaneous essence, without abiding and without practice, is called the primary fruition. If taken from the abode of initial resolve, where one practices the myriad practices through the signless fundamental wisdom of dharma-nature without departing from the essence of unconditioned activity, the bodhisattva and the Buddha are originally equal in essence regarding cause and effect. If we distinguish the unconditioned and uncultivated nature of the Buddha-fruition, from the bodhisattva's stage of right application onwards, it is collectively named the auxiliary path; yet because movement and quiescence are unimpeded, the primary and the auxiliary have originally never been different from a single dharma-gate; their distinctive features must not fail to be distinguished. In the perfect tranquility of essence and function, the primary and auxiliary are entirely identical; this is the gate of total difference and total identity, which can again be understood by contemplating through the gate of profound depth. Hearing this dharma never heard before, one hears it without doubt. The realm of total difference and total identity is difficult to understand: the Buddha and the ordinary being each exist separately—this is the meaning of total difference, so the two views continually persist; if they were totally identical, one would fall into stagnating quiescence. In the principle of perfect interpenetration, phenomena and principle do not obstruct each other. If the dharma-gate is entirely divided into two directions, it is the dharma of ordinary beings; if it is entirely unified into one essence, it is the dharma of the Two Vehicles. Only because principle and phenomena are sovereign, their path lies in the middle: if you hold onto your mind to extinguish them, this will not do; if you retain them with the mind, this will also not do. This gate of the practices of the auxiliary path and the unconditioned gate of the primary wisdom and fruition virtue are unified in essence without duality, yet their norms in phenomena must not fail to be distinguished. Because their essence and function cannot be one-sidedly totally different or totally identical, total identity constitutes total difference, and total difference constitutes total identity; there cannot be total difference without total identity, nor can there be total identity without total difference. If one is confused about these two gates of identity and difference, one's wisdom will lack sovereignty. Just as thirty-seven are all named '-garbha', apart from these thirty-seven bodhisattvas, there is a single one named Vimukticandra. Why are they all named '-garbha'? It generally indicates that among the primary and auxiliary within the teaching of the ten grounds, they are the assembly of shared dharma, with the thirty-seven acting as the hosts, while only the single Bodhisattva Vimukticandra is their companion; to show that he does not belong to the assembly of shared dharma, a distinct name is established. For between guest and host, there must be requests and inquiries to challenge the teaching of the ten grounds, so that present and future generations may hear the true Dharma without doubt. Such is the sūtra's meaning, and thus should it be understood. Therefore, in this dharma-gate of the ten grounds, Vimukticandra is the foremost in requesting the Dharma for the assembly, and Bodhisattva Vajragarbha is the foremost in speaking the Dharma for the assembly. The above can be understood. 'At that time, Bodhisattva Vajragarbha, relying on the Buddha's spiritual power, entered the samādhi of the Great Wisdom Light of Bodhisattvas': in the stage of the ten dedications of merit, Bodhisattva Vajradhvaja entered the samādhi of the Wisdom Light of Bodhisattvas, whereas now in these ten grounds, Bodhisattva Vajragarbha enters the samādhi of the Great Wisdom Light of Bodhisattvas. Because the light of wisdom of the bodhisattva of this stage increases, their wondrous function of discernment is augmented and clarified, and their wisdom is further enhanced; this illustrates that the dharma-gates gradually increase and excel from stage to stage, although the other stages are not without the functioning of wisdom. Having entered this samādhi, immediately, beyond worlds as numerous as fine dust motes in ten billion Buddha-lands in each of the ten directions, there were Buddhas as numerous as fine dust motes in ten billion Buddha-lands, all named Vajragarbha, who appeared before him, and then empowered Bodhisattva Vajragarbha with thirteen kinds of dharmas. First, praising and instructing him with words; second, the Buddhas of the ten directions bestowing an unsurpassable body; third, bestowing unimpeded eloquence of delightful speech; fourth, bestowing pure wisdom of good discernment; fifth, bestowing the power of good mindfulness without forgetfulness; sixth, bestowing the clear and distinct wisdom of good certainty; seventh, bestowing the wisdom of reaching everywhere to awaken sentient beings; eighth, bestowing the sovereign power of realizing the path; ninth, bestowing the Tathāgata's fearlessnesses; tenth, bestowing the eloquent wisdom of the omniscient one who observes and distinguishes all dharma-gates; eleventh, bestowing the complete adornment of all Tathāgatas' supreme body, speech, and mind; twelfth, the Buddhas of the ten directions rubbing his crown with their hands; thirteenth, bestowing mental empowerment, desiring that future generations may sever doubts, accomplish the Dharma, and give rise to faith—all exactly as the sūtra says. Praising and instructing with words grants permission to speak without doubt. Rubbing his crown with their hands consoles him and confirms that their wisdom matches. Why do they share the same name? It clarifies that the cause and effect of the Dharma realized by Bodhisattva Vajragarbha resembles that realized by the Buddhas, just as the bodhisattvas of the five stages are completely equal in cause and effect to the Buddhas, all being sealed with the Dharma accomplished by Buddhas of the same name, so that the present assembly and future generations have no doubts. Together with the light of the Tathāgata of this land shining upon his body, these make the thirteen kinds of empowerment. As for the realm of Samantabhadra in the stage of virtual enlightenment, according to the Bodhisattva Yingluo Benye Jing, it is expounded in the third dhyāna; the incoming text is incomplete, so it cannot be reconciled. The Benye Jing is an abridged exposition given later in the bodhimaṇḍa after the Avataṃsaka Sūtra had been expounded and the assemblies of the Three Vehicles transformed; that sūtra itself has an explicit text.

5.11

These teachings of the five stages, following the chapter order, are now briefly explained for now. Later, in the "Chapter on the Dharmadhātu," Sudhana's seeking the kalyāṇamitras of the five stages of bodhisattvas, the teacher-disciple rules and behavioral characteristics of each and every practice, and the benefiting of sentient beings will be clarified further. As for the individual characteristics of the dharma-gates of each ground, they will be understood only by explaining the meanings in accordance with the text, briefly harmonizing the differences of the three vehicles' ten-grounds teachings. The teachings, practices, seals, and verifications of the three vehicles' ten grounds are completely different; reading through them from beginning to end and pondering them, this can be seen. In the three vehicles' ten grounds there is nothing like this sequence of dharma-gates of the Buddha Vehicle's gates of the Avataṃsaka dharmadhātu. In the sūtra, the practices of the five stages and six stages all take the fruition-virtues personally realized by the bodhisattvas as the names of their own persons. It is just like the ten chief bodhisattvas such as Mañjuśrī and Bodhiśrī in the stage of the ten faiths, the ten "Wisdom" bodhisattvas such as Dharmamati in the stage of the ten abodes, and the ten "Forest" bodhisattvas such as Guṇavyūha in the stage of the ten practices. As explained before, they are all named according to the fundamental dharma personally realized within their current stage; the lands from which they came all take fundamental wisdom to guide and benefit sentient beings, and this wisdom of observing capacities and extinguishing afflictions is named as the Buddha originally served by them. Within their current stage there are Buddhas of the same name throughout the ten directions who come and appear before them, and thirteen kinds of empowerments accomplish their seal and verification, signifying that the essence of cause and effect are equal by manifesting identical names. The universal and the particular are thoroughly penetrated, the time periods and eons mutually merge, the inexhaustible profound mysteries penetrate one another in the one and the many, and all phenomena are like Indra's net, without obstruction in their manifold identities and differences. In the three vehicles, the three grades of worthies and the ten grounds do not have this seal and verification; their behavioral characteristics are completely different. Those who cultivate the real must understand the provisional and ultimate, and not stagnate in their efforts; stagnating in the provisional and being confused about the real brings futile toil for many eons.

5.12

Sixth, regarding the distinction of causing Sudhana to realize the dharma: As in the sūtra, from the second assembly's "Chapter on the Illumination of Light," light is emitted from under the wheels of the Tathāgata's two feet, comprehensively illuminating hundreds of thousands of nayutas of trichiliocosms, up to an immeasurable, countless, boundless, matchless, ineffable, unmeasurable, unspeakable number of worlds throughout empty space and the entire dharmadhātu, and the four intermediate directions, the zenith, and the nadir are also like this; reaching and shining upon all places, there are golden-colored worlds everywhere, Mañjuśrī everywhere, and down to the ten "Chief" bodhisattvas such as Bodhiśrī and Netraśrī in the worlds of ten colors, each setting forth simultaneously with bodhisattvas as numerous as the dust motes of ten buddha-lands, each expounding one dharma—such ten dharmas together accomplish the dharma-gates of the stage of faith. This is like Sudhana at the east of the City of Awakening, where Mañjuśrī expounds various dharmas so that he generates faithful mind, precisely emulating the stage of faith accomplished previously by the ten "Chief" bodhisattvas, Mañjuśrī, Bodhiśrī, and the rest, in the stage of faith. In the third assembly, ascending to the summit of Mount Sumeru, the ten "Wisdom" bodhisattvas such as Dharmamati each expound one dharma-gate, together accomplishing the ten abodes. This is like Sudhana traveling south to the summit of Mount Sugopita to see the monk Meghaśrī and the following ten kalyāṇamitras, precisely like the previous ascending to the summit of Mount Sumeru in the sūtra where the ten "Wisdom" bodhisattvas such as Dharmamati expound the dharma-gates of the ten abodes. In the fourth assembly, ascending to the Yāma Deva Palace, the ten "Forest" bodhisattvas such as Guṇavyūha each expound one dharma, together accomplishing the dharma-gates of the ten practices. This is like Sudhana traveling south to the country of Trinayana to see the monk Supratiṣṭhita and the following ten kalyāṇamitras, precisely like the previous expounding of the dharma-gates of the ten practices by Guṇavyūha in the sūtra, practicing them one by one through practice. In the fifth assembly, ascending to the Tuṣita Deva Palace, the ten "Banner" bodhisattvas such as Vajradhvaja each expound one dharma, together accomplishing the dharma-gates of the ten dedications of merit. This is like Sudhana traveling south to the great country to Utpalabhūti the householder and the following ten kalyāṇamitras, precisely like the previous dharma-gates of the ten dedications of merit expounded by the ten "Banner" bodhisattvas such as Vajradhvaja in the sūtra, Sudhana inquiring of friends one by one and practicing them through practice. In the sixth assembly, ascending to the Paranirmitavaśavartin Deva Palace, bodhisattvas such as Vajragarbha expound the dharma-gates of the ten grounds. This is like Sudhana arriving at the city of Kapilavastu in this Jambudvīpa, at the night goddess Vāsanavanti and the following ten kalyāṇamitras, precisely like the previous expounding of the dharma-gates of the ten grounds by Vajragarbha Bodhisattva in the Paranirmitavaśavartin Deva Palace in the sūtra, Sudhana inquiring of friends and practicing them one by one through practice. In the seventh assembly, ascending to the third dhyāna to expound for the assemblies of the eight dhyānas all the dharma-gates of the bodhisattvas bound to one last birth entering the samādhi of the flowers of the Buddha, the realm of Samantabhadra in the stage of equal awakening of the eleventh ground. This is like Sudhana arriving at Queen Māyā and the following ten kalyāṇamitras, precisely like the sequence of the Avataṃsaka expounded again in the previous Ratnamālā Sūtra, the dharma-gates of the eleventh ground and the realm of Samantabhadra, Sudhana inquiring of friends and imitating and practicing them one by one through practice so as to establish a future model. In the eighth assembly, the dharma-gates of the Buddha ground were expounded at the bodhimaṇḍa when first realizing correct awakening. This is like Sudhana arriving at the Great Arrayed Garden in the Country of the Sea Coast, at the great pavilion of the Vairocana-array treasury of Maitreya Bodhisattva, taking him as Sudhana's kalyāṇamitra of the complete Buddha fruition. This is precisely like the previous Tathāgata first realizing correct awakening in the bodhimaṇḍa in the sūtra, and the thirty-seventh "Chapter on the Appearance of the Tathāgata." As in the sūtra, before the "Chapter on the Appearance of the Tathāgata" is the "Chapter on the Practices of Samantabhadra," and after the "Chapter on the Appearance" is the "Chapter on Leaving the World," both being expounded by Samantabhadra Bodhisattva. Sudhana emulates them one by one. Again from the previous five stages and Queen Māyā's eleventh ground of equal awakening, he mounts the practices of Samantabhadra and personally realizes correct awakening, appearing in the world. Again he uses the practices of Samantabhadra to guide and benefit sentient beings, causing them to leave the world. Sudhana likewise emulates this. After Maitreya Bodhisattva, he personally sees his own body enter into Samantabhadra's body, which clarifies that he personally mounts the practices of Samantabhadra and personally realizes correct awakening, and in the world constantly uses the practices of Samantabhadra to guide sentient beings to leave the world. Seeing his own body enter into Samantabhadra's body clarifies that his practices are fulfilled and identical with Samantabhadra. Because their dharmas are similar, they are of the same single essence. In the "Chapter on the Appearance," the Tathāgata in the sūtra personally emits light from between his eyebrows to anoint the crown of Mañjuśrī's head, and emits light from within his mouth to enter Samantabhadra's mouth, causing these two persons to question and answer each other, clarifying that cause and effect, principle and phenomena, thoroughly interpenetrate. Because they accomplish the Buddha fruition through the two gates of principle and phenomena, essence and function of these two persons, they appear in the world. When Sudhana arrives at Maitreya's place, Maitreya Bodhisattva causes Sudhana to go back and see his initial kalyāṇamitra Mañjuśrī; after Sudhana hears this, in the space of a single thought he then hears the name of Samantabhadra Bodhisattva, enters into immeasurable samādhi gates, and sees his own body enter into Samantabhadra's body; and inside Maitreya's pavilion he synthesizes the events of the three times into the present moment—this is Sudhana's efforts reaching the ultimate fruition. Maitreya Bodhisattva harmonizes them for him, causing it to become a model, so that future practitioners may believe, understand, and realize entry without doubt. In the sūtra there were only the dharma-gates without anyone seeking to learn them; therefore Sudhana was caused to inquire of friends and practice them one by one through practice, exactly like the model of the previous sūtra. If the model were merely set forth in empty abstraction, one might still fear confusion in practice; hence Sudhana was made to practice them through practice, so that later learners would have no stagnation. Maitreya causing Sudhana to go back and see Mañjuśrī clarifies taking the fundamental wisdom of the principle-essence of the dharmakāya as the cause; seeing Maitreya Bodhisattva is Sudhana's mounting the original wisdom of the dharmakāya as the cause, as well as the practices of Samantabhadra carried out by the various kalyāṇamitras, to accomplish his own Buddha fruition. Entering the universal gate dharmadhātu after seeing Maitreya and personally seeing his own body enter into Samantabhadra's body means that although he has realized correct awakening, he constantly benefits sentient beings with the practices of Samantabhadra. This clarifies that the three persons—Mañjuśrī, Samantabhadra, and Maitreya of the Buddha fruition—are unified from beginning to end, signifying the complete penetration of cause to fruition. The path of these three persons is the great metropolis of the ancient Buddhas and the primordial bounds of the Dharma. If one awakens swiftly, one obtains all from the very beginning; those abiding in confusion drown in saṃsāra of themselves. Because the Dharma of the ancient Buddhas' path is originally always like this, it is not a phenomenon of arising and ceasing, nor is there any contrivance. Those who cultivate it and those who are indolent both have contrivance; thus delighting in stillness is inappropriate, and indolence is likewise wrong, for both entangle oneself in sentiments and run counter to one's noble nature. Therefore, practitioners of the Way, using the power of samādhi and wisdom, should observe this well on their own, and not stagnate in phenomenal particulars.

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新華嚴經論 — Classical Chinese