新華嚴經論 7.37

7.37

Third, explaining the complete equipping of the mind of faith: this consists of the six chapters in the second assembly, namely, the 'Chapter on the Tathāgata's Names', 'Chapter on the Four Noble Truths', 'Chapter on Awakening through Light', 'Chapter on Bodhisattvas Asking for Clarification', 'Chapter on Pure Practice', and 'Chapter on the Chief of the Worthy'. These six chapters together complete the single stage of the ten faiths. First, the 'Chapter on the Tathāgata's Names': one believes in the Buddha's names, which vary in the worlds of the ten directions in accordance with beings. Second, the 'Chapter on the Four Noble Truths': one believes and knows that although the names of Dharma doors in the worlds of the ten directions differ, they all take the four noble truths as their root. Third, the 'Chapter on Awakening through Light': one knows that light originally comes from the fruit and enters beneath the Buddha's feet, and now again emits that fruition light from beneath the feet to accomplish the stage of faith. Fourth, the 'Chapter on Bodhisattvas Asking for Clarification': one believes in the Dharma doors questioned by the bodhisattvas. Fifth, the 'Chapter on Pure Practice': it clarifies faith in the pure practice of bodhisattvas arising from the power of great vows. Sixth, the 'Chapter on the Chief of the Worthy': one believes and knows that attaining Buddhahood takes faith as its chief. Believing in the Dharma doors of these six chapters together completes the stage of faith. These six chapters were spoken in the Universal Light Hall, because the Universal Light Hall is the original mansion where the Buddha's wisdom, function, and fruition of saṃbhoga are fully resided in. Preaching the Dharma doors of faith from within it again clarifies preaching the fruit to accomplish faith. Once one has faith in the fruition virtues, from here onwards up through the ten grounds, eleventh ground, and the Chapter on the Buddha's Flowers, it only then clarifies entering the path, advancing in cultivation, and the stages, distinctions, identity, and difference of the five stages' complete fulfillment—one penetrating, all penetrate. Because from cause to fruit there is no temporal separation, they all take the ten Buddhas, such as the fundamental immovable wisdom, as the gate of what is believed, and return to taking the fundamental immovable wisdom Buddha of one's own mind as the essence and function of integration.