新華嚴經論 7.43

7.43

Ninth, to explain the consummation of the stages of cause and effect: this refers to the twelve chapters above, beginning from the 'Chapter on the Ten Samādhis', the 'Chapter on the Ten Superknowledges', the 'Chapter on the Ten Tolerances', the 'Chapter on Asamphyeya', the 'Chapter on Lifespan', the 'Chapter on the Abodes of Bodhisattvas', the 'Chapter on the Inconceivable Dharmas of the Buddha', the 'Chapter on the Ocean of Marks of the Ten Bodies of the Tathāgata', the 'Chapter on the Merits of the Radiance of the Tathāgata's Secondary Marks', the 'Chapter on the Conduct of Samantabhadra', the 'Chapter on the Appearance of the Tathāgata', through to the 'Chapter on Transcending the World'. Why is this? Because from the 'Chapter on the Ten Samādhis' to the 'Chapter on Transcending the World', they comprehensively encompass the five stages, the ten grounds, the Buddha stage, and the myriad practices of Samantabhadra, with cause and effect penetrating through from beginning to end. Thus, at the beginning of these two chapters, the 'Chapter on the Ten Samādhis' and the 'Chapter on Transcending the World', both recount the initial assembly and the second assembly, stating: 'At that time, the World-Honored One had just attained correct awakening in the aranya dharma-bodhimanda in the country of Magadha, and entered the samadhi of all buddhas at the moment-limit in the Hall of Universal Light'. This was not a reconvening of the assembly; it is simply because the two chapters 'Ten Samādhis' and 'Transcending the World' constitute the gate of essence and function, which traverses from beginning to end. Such restatement in the Hall of Universal Light relies on its dharma-gate and the differentiation of the names of the assemblies of bodhisattvas; it is not that they had departed and then returned again. Regarding the dharmas of the ten abodes, ten practices, ten dedications of merit, ten grounds, and the eleventh ground, they were taught simultaneously and instantaneously throughout all the heavenly realms for all stages. The intention of these two chapters is to clarify that essence and function penetrate from beginning to end, representing the gate of the Buddha's cause and effect. The essence of the ten samādhis is Mañjuśrī; the dharma of transcending the world is Samantabhadra. Therefore, in the 'Chapter on the Appearance of the Tathāgata', light is emitted to harmonize and unite the two, demonstrating the gate of mutual penetration of cause and effect. Emitting light from between the eyebrows that enters the crown of Mañjuśrī's head, and emitting light from the mouth that enters the mouth of Samantabhadra, causes principle and phenomena to question and answer each other to explain the gate of the Buddha-fruit. The gate of the Buddha-fruit lies entirely at the nexus of the fundamental wisdom and the discriminating wisdom of these two, which can be seen by illuminating them with the power of concentration and wisdom. These twelve chapters represent an assembly brought together at one time, and the six stages and eleven grounds all enter the gate of the dharmadhātu, the great mansion of fruitional virtue in the Hall of the Universal Light of Fundamental Wisdom. For this reason, both the 'Chapter on the Ten Samādhis' and the 'Chapter on Transcending the World' recount the previous initial assembly and second assembly when this sutra was spoken. For example, if hundreds of thousands of jeweled mirrors are set up in mid-air, a single Buddha statue is placed on the ground, adorned with surrounding bodhisattvas, it will manifest simultaneously in those hundreds of thousands of jeweled mirrors; the reflections in each mirror interpenetrate without any coming or going. The Tathāgata is also like this: at the time of just attaining correct awakening, he simultaneously manifests in heaven, the human realm, and the lands of the ten directions, mutually interpenetrating without any coming or going; therefore, the spoken words, phrases, and meanings all interpenetrate without any coming or going, regardless of repeated assemblies. One must not adopt a worldly sentiment of understanding, generating notions of repeated back-and-forth movement. As previously stated, things must be harmonized and united before they can be discussed again. At the end of this sutra, one must understand the harmonization of beginning and end. The 'Chapter on the Appearance of the Tathāgata' clarifies the gate of the consummation of the fruits of the five stages and eleven grounds, and marks the juncture between the beginning and end of the entire sutra. Because of this meaning, the propagation and entrustment are entirely contained within it. The 'Chapter on the Conduct of Samantabhadra' preceding the 'Chapter on the Appearance' clarifies the practice of self-cultivation toward one's own Buddha-fruit. The 'Chapter on Transcending the World' following the 'Chapter on the Appearance' clarifies the practice of benefiting sentient beings after attaining one's own Buddha-fruit. It clarifies that after the Buddha-fruit is attained, all habitual propensities in performing the practices of great compassion and wisdom are completely exhausted; although performing the myriad practices of Samantabhadra, one is not defiled by the world, hence it is called the 'Chapter on Transcending the World'. Practicing the prior conduct of Samantabhadra before one's own Buddha-fruit clarifies that it is one's own vehicle, exhorting others to learn the Buddha-fruit. The subsequent conduct of Samantabhadra, when one's own Buddha-fruit is already consummated, is purely for benefiting others; by this, one can ensure that the Three Jewels are never interrupted. The ten superknowledges and the ten tolerances, like the ten samādhis, also universally pervade the five stages, their essence penetrating from beginning to end. 'Superknowledges' means universally penetrating and understanding. 'Tolerances' means the gate of tolerance of dharmas. 'Asamphyeya' clarifies the gate of calculation and numbers. 'Lifespan' clarifies that the Buddha's lifespan accords with individuals. 'Abodes of Bodhisattvas' clarifies the dwelling places of bodhisattvas, where they gather, transform, abide, and maintain the sphere, constantly present and never perishing. 'Inconceivable Dharmas of the Buddha' clarifies the unhindered sovereignty of the Tathāgata's transforming methods and rules, which cannot be known by those of the Two Vehicles or provisional practitioners of the Three Vehicles. The 'Chapter on the Ocean of Marks of the Ten Bodies of the Tathāgata' clarifies that the ten Vairocanas across the ten ocean of worlds all possess ninety-seven kinds of marks and marks as numerous as the dust motes in ten Lotus Treasury Worlds. The 'Chapter on the Merits of the Radiance of the Tathāgata's Secondary Marks' clarifies the merits of the illumination of the Tathāgata's secondary marks, whereby those touched by the light gain benefit. The 'Chapter on the Conduct of Samantabhadra' clarifies the practice of advancing cultivation prior to the fruit. The 'Chapter on the Appearance of the Tathāgata' clarifies that the five stages of bodhisattvas, by their own power, consummate the fruit, with the stages of cause and effect appearing at their pinnacle. The 'Chapter on Transcending the World' clarifies that after attaining the Buddha-fruit, it is purely for benefiting others. In these thirty-nine chapters above, the cause and effect of the six stages and five stages reach their consummation, benefiting the multitudes of gods and spirit kings. In the one chapter, 'Entering the Dharmadhātu', the Tathāgata enters the lion-stretch samādhi, once again presenting the Buddha-fruit's five stages to benefit the human world. This previously concluded the dharma-gates of the cause and effect of the Buddha stage within the first assembly, the second assembly, and up to the seven assemblies of the eleventh ground. The eighth assembly was in the Jetavana, which will be recounted later.