新華嚴經論 5.8

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.