大方廣佛華嚴經搜玄分齊通智方軌 1.19

1.19

Regarding 'place': it refers to the site of enlightenment (bodhimaṇḍa) of tranquil extinction in Magadha; this is what the Great Sage relied upon. By means of one being present, all being present is explained; the country is pervasive, while the site is specific; here it is called the country of Harmlessness (Magadha). Tranquil extinction expresses the pure and tranquil virtue of the complete fruition free of hindrances. 'Initially accomplished' has two meanings: first, the beginning of attaining the Path, the time of the first seven days; second, the initial teaching of the Dharma in the present world, the time of the second seven days, because it causes others to know the beginning of accomplishing the Path. This text has two parts: first, the first two phrases generally set forth the environment and the person to establish the thesis; second, specific distinctions. Within the specific, it is divided into two: first, explaining the environmental recompense; second, from 'The Tathāgata resided here' downward, distinguishing the personal recompense. The first is precisely the vessel world. The text has three parts: first, distinguishing the ground of the site of enlightenment; second, from 'its Bodhi tree' downward, distinguishing its Bodhi tree; third, from 'inconceivable' downward, explaining the lion throne. The intention in establishing this is: the ground is the basis for abiding practice, the tree is the establishment of all virtues, and the throne is the function of gathering and benefiting. In the first [part on] the site, there are three sub-phrases: first, distinguishing that the substance of the site of enlightenment is fully adorned; second, from 'the Buddha's spiritual power' downward, explaining the supportive completion by the virtues of fruition; third, from 'immeasurable good roots' downward, producing its causal practices. The initial text on substance further has three: first, generally distinguishing the substance; second, from 'various mixed gem-flowers' downward, six phrases distinguishing the virtues of self-benefit; third, from 'raining inexhaustible gems' downward, distinguishing the virtues benefiting both self and others. Among the six phrases of self-benefit: the first phrase is subtle, complete, and pure; the next is pure in possessing virtues; the next is pure in visible marks; the next is pure in being lofty and manifest; the next is pure in retinue; the next is pure in radiance and shading. Within the two phrases of benefiting others: the first explains purity of widespread application; the next is purity of covering and moistening; these two phrases pervade both self and others. Next, in the second sub-phrase from 'the Buddha's spiritual power' downward, there are three phrases: first, explaining the transformation into a pure land to make the ground vast; second, from 'light shining everywhere' downward, the virtuous functions; third, 'all extraordinary, wonderful heaps of gems', etc., the substance gathering all virtues. Concerning the text on the Bodhi tree, there are two sub-phrases: first, there are nine phrases distinguishing the adornment of the tree's substance; second, from 'the Buddha's spiritual power' downward, distinguishing the supportive completion by the virtues of fruition. The first text is divided into three: first, explaining that the tree's substance is lofty, supreme, and able to shade and cover; second, from 'pure lapis lazuli' downward, five phrases directly distinguishing the adornments; third, from 'the tree's light shining everywhere' downward, three phrases explaining the function of benefiting others, in which there are three karmas: first mental, next bodily, then vocal. The text on the throne is divided into five: first, explaining that the throne's substance exceeds the measure of conceptual thought; second, from 'numerous wonderful gem-flowers' downward, directly distinguishing the adornments; third, from 'streaming light like clouds' downward, distinguishing the function of benefiting others, which also has three karmas: first bodily, next mental, then vocal; fourth, from 'the Tathāgata's light surpasses' etc. downward, the superior fruition bestowing empowerment below, which has five phrases: (1) excellence of shading and covering, (2) excellence of evoking transformation, (3) excellence of non-obstruction, (4) excellence of rapid pervasion, (5) excellence of possessing virtues; fifth, from 'immeasurable gems' downward, concluding and establishing it overall. Second, distinguishing the personal recompense: the text has two parts: first, a general explanation of 'The Tathāgata resided,' etc.; second, from 'comprehending the three times' downward, specific distinctions. The second, specific explanation has three parts: first, explaining the dharmakāya; second, from 'his body sat pervasively across all sites of enlightenment' downward, explaining the reward body; third, from 'fully able to manifest everywhere in all assemblies' downward, explaining his transformation body. This is judging the text according to the triyāna. If relying on the ekayāna, here the substance, virtues, and functions of the ten buddhas are fully possessed, which should be comprehended accordingly. The initial text on the dharmakāya has three phrases: first, distinguishing the virtues of bodily karma, having two phrases; second, from 'the wonderful sound reaches everywhere' downward, two phrases explaining the virtues of vocal karma; third, from 'equal dharma marks' downward, three phrases distinguishing the virtues of mental karma. Second, the text on the reward body is divided into three: first, bodily function, having four phrases: (1) the limit of the throne, (2) knowing faculties and practices, (3) eliminating afflictions and defilements, (4) generating virtues; second, from 'widely emitting the light of the ocean of wisdom of the three times' downward, three phrases distinguishing vocal karma; third, from 'powers and fearlessness' downward, one phrase explaining its mental karma. Third, distinguishing the text on the transformation body: first, bodily karma, having three phrases; second, from 'thoroughly penetrating all' downward, two phrases, mental karma; third, from 'all lights' downward, two phrases, vocal karma. Concerning the text on vocal karma, it is divided into two: first, distinguishing that emitting light is able to manifest all meanings everywhere; next, from 'the worlds of all buddhas' downward, distinguishing the extent of benefit.