大方廣佛華嚴經搜玄分齊通智方軌 1.58

1.58

Fourth, explaining by dividing the text: the above three chapters together with [the chapters] up through the sixth assembly below differ in their expansion and attenuation; while their text is limited, their meaning is pervasive, which can be comprehended accordingly. This text has ten [parts]. The first text is divided into six: First, the Buddha emits light from his two feet. Second, explaining the places illuminated by the light, namely all the phenomena of these three thousand mundane and supramundane causes and fruits, each having two passages of text. Third, concluding the scope. Fourth, because of the Buddha's spiritual power, the bodhisattvas are seen coming to assemble, which has two [parts]: first general, and next specific. The specific has three passages of text: the bodhisattvas, the lands, and the buddhas. Fifth, Mañjuśrī speaks verses praising the Buddha's ekayāna; the teachings of the triyāna and hīnayāna are upāya for the Dharma of faith in the ekayāna. Sixth, from "Just as in this place" below, concludes by analogy with the other directions; the remaining nine are likewise, though abbreviated without a concluding text. In analyzing the implicit and explicit, identical and different aspects of the emission of light across the assemblies on this basis: the emission of light in the first assembly has ten meanings, as in the text, which serves as the beginning of the realization of the Dharma. The spiritual power assembling the congregation at the beginning of the "Chapter on the Names" reveals the characteristics of the stages. The light from the wheel-marks at the beginning of the "Chapter on the Illumination and Awakening" reveals the scope of the Dharma relied upon in the stage of faith. Next, the Buddha's spiritual power assembling the congregation reveals the virtues perfected within that stage. In this sūtra, where it speaks of "spiritual power," light is not necessarily emitted. Next, the bodhisattvas' speaking verses explains the scope of the principle and phenomena understood in that assembly; these phenomena are perfected in dependence on the stages. Question: As revealing the stages and assembling the congregation occurs here, why is it explained in separate chapters, whereas the four assemblies below do not do so? It is because [the text] wishes to reveal the buddha-lands relied upon for gathering and transforming [sentient beings], to reveal that the teachings truly enter their corresponding stages, and to serve as a model for what follows. The Buddha emits light from the wheel-marks on his feet to show that the ten faiths are the full completion of the feet of practice. The scope of the emission of light here has twenty-five tiers: the first nine are listed separately, and the rest are concluded generally, the textual characteristics being as in the sūtra. In the second text, the distinction of the manifestation illuminated by the light may be understood. In the fourth text, the reason Mañjuśrī comes first and Bhadraśrī comes last is to signify that wisdom precedes and merit follows. It also explains that wisdom-practice comes first and the stage comes last. "Mañjuśrī" is translated here as Wondrous Virtue (Miaode), which is the practice of wondrous wisdom. Furthermore, here "illumination and awakening" occurs at one single time, yet it can distinctly see what is distant and near. Also, the convergence from the various directions is merely one person, yet it causes the assembly to see variously; there are not necessarily many. Also, those coming and going from the various directions only see the assembly at that very place, and do not necessarily see those communicating with other directions. Furthermore, the lights from the various directions and the manifestation of all that exists in the ten directions are both seen within the center, without seeing the peripheral locations, because the retribution Dharma gathers all that exists in the transformation lands. Moreover, the preceding faculties naturally transform their own minds at that very place as the root, and so the various matters accord with the mind, whereas for the one who genuinely transforms there is no such distinct characteristic; this should be pondered. The verses of the fifth part are spoken by Mañjuśrī in words, but the intention signifies the other ten bodhisattvas. The reason Mañjuśrī speaks is to show that the Dharma emerges from wisdom. The verses generally explain the true nature realized by prajñā, whose characteristics correspond to the practice of the first bhūmi. Alternatively, because they gradually increase and multiply, one should not exclusively symbolize the ten bhūmis and the verses of the ten bodhisattvas by them. Furthermore, the ten names reveal the completeness of number, and being gradually more and farther reveals that the Dharma is gradually deeper. In broad division, there are three [parts]: first, one [verse] distinguishing that grasping at characteristics does not correspond to the true Dharma; second, eight verses distinguishing that separating from grasping corresponds to the real Dharma; next, one [verse] praising those who understand as having superior ability. Among the eight, the first three distinguish the lack of nature in imagined constructs; the next three distinguish the unarisen nature of dependent origination; the next two are real and free from characteristics. Alternatively, the eight lines may all be contemplated relying upon a single realm. Furthermore, distinguishing the expanding characteristics now is twofold according to cause and fruit respectively: first, vertical; second, horizontal. Causally, vertical concerns the clarity and purity of the Dharma, while horizontal is knowing the breadth and narrowness of the Dharma; as for the fruit, vertical means one's own share and not another's share, while horizontal means the greater or lesser extent of the places attained. In addition, the subsequent gatherings of the congregation and praises of virtue all praise the knowledge and vision perfected within the scope of the corresponding stage, which may be understood below by analogy. The second set of verses is by Bodhisattva Bodhiśrī. The nine verses below are doubly different. They generally explain knowing good and evil and benefiting things with equal compassion, whose characteristics correspond to the moral practice of the second bhūmi. The text is divided into two: the first six explain that the Buddha awakens others and causes them to depart from the two extremes. The second has four [verses], explaining that the bodhisattvas' benefiting is identical to the Buddha's. The third set of verses is by Bodhisattva Dhanaśrī, which generally distinguishes the equal wealth of Dharma supporting, accomplishing, and benefiting beings, corresponding to the third bhūmi, where the subsequent wisdom teaching flows out to benefit beings. In the text, the first [verse] explains the Buddha's virtue, whose nature and capacity benefit sentient beings without obstruction; the next nine distinguish the illusory manifestation of the eight phases, properly explaining the dharmakāya. The fourth set of verses is by Bodhisattva Ratnaśrī, corresponding to the meaning of non-attachment of the fourth bhūmi; although this is not yet attained, it is merely the view of understanding. In the verse text there are three [parts]: the first five explain the Buddha accomplishing non-attachment; the next four explain benefiting sentient beings according to what one has understood oneself; the next one uses a metaphor to reveal purity. The fifth set of verses is by Bodhisattva Guṇaśrī, corresponding to the meaning of non-different continuity in the fifth bhūmi, explaining benefiting beings with kindness and compassion on the unstaying path. In the verse text there are three [parts]: the first five distinguish the bodhisattva's kindness and compassion on the unstaying path; the next one properly contemplates the meaning of non-different continuity; the next four distinguish causing others to accomplish the real, pure realm. The text also attains ten equal purities; each practice is one meaning, as can be known. The sixth set of verses is by Bodhisattva Cakuṣśrī, corresponding to the meaning of neither defiled nor pure in the sixth bhūmi. In the verse text there are seventeen [verses], forming four [parts]: the first two distinguish attachment and grasping, not seeing the true Buddha, which distinguishes fault; the next four accomplish the wisdom of standard measure, attaining vision of the retribution buddha, which is virtue; the next six distinguish attaining the fundamental wisdom, seeing the dharmakāya; the next five explain the profound subtlety of the Dharma, revealing the scope of understanding. Furthermore, here the texts above and below have two aspects of identity and difference: first, the many within the one, because within the number one ten are seen; the one within the many, because within the number ten one is seen. Moreover, the one is precisely the many, because the number one is precisely many without seeing one; the many is precisely the one, because the many numbers are precisely one without seeing many; this may be comprehended accordingly. Furthermore, distinguishing the one and the many in terms of the identical phenomenon, and distinguishing the one and the many in terms of different phenomena, should be pondered. The seventh set of verses is by Bodhisattva Vīryaśrī, corresponding to the meaning of the non-difference of diverse phenomena in the seventh bhūmi. In the verse text there are three [parts]: the first six distinguish upāya-wisdom within emptiness and superior practice within existence, which is praising virtue; the next ten urge contemplating the true nature, revealing the method of understanding; the next four explain entering and attaining superior phenomena regarding the two realms of principle and measure. The eighth set of verses is by Bodhisattva Dharmaśrī, corresponding to the meaning of the dharmadhātu without increase or decrease in the eighth bhūmi. In the text, the first two explain that because the Buddha accomplishes wisdom of principle he can extinguish obstructions; the next six praise the benefit of the Buddha's profound Dharma; the next twelve urge gathering the nature of fruition and applying effort in the three periods of time. Every two form a pair: the first one distinguishes wisdom entering Dharma; the next one concludes by forming the function of wisdom. Furthermore, they are extensively divided into ten. Externally they gather sentient beings in pure lands, and internally they accomplish one's own reality. The ninth Dharma-gate is by Bodhisattva Jñānaśrī, corresponding to the ninth bhūmi, explaining the sovereign wisdom of great compassion benefiting others. In the verse text, the first two distinguish mental action; the next sixteen explain vocal action; the next two distinguish that because Dharma is attained without obstruction, the great function is unobstructed. Also, the first two are general, and the next extensively praise the characteristics of the function. The tenth set of verses is by Bodhisattva Bhadraśrī, corresponding to the sovereign karmic function of subsequent wisdom in the tenth bhūmi. In the verse text, the first fourteen properly distinguish sovereignty of karma; the next six explain through metaphors. Among the fourteen, the first five explain contemplating the true nature to attain the cause of the dependent fruit; the next nine explain contemplating sovereignty of karma and thus attaining the cause of the direct fruit. In the first five passages, two concern the substance of practice and three concern the function of practice. The nine passages are divided into four: the first three explain attaining the fruit of bodhi through contemplating in accordance with tathatā; the next two explain attaining the fruit of the dharmakāya through cultivating phenomenal contemplation; the next two explain attaining the fruit of the nirmāṇakāya through cultivating kindness and compassion; the next two explain attaining the fruit of the saṃbhogakāya through hearing the Dharma from the Buddha. This chapter answers the above eighth question regarding the Buddha's meritorious power and the tenth question regarding the manifestation of attaining true awakening. Question: Why is the gathering of the assembly explained in terms of increasing illumination and awakening? Answer: To show that the Dharma has shallow and deep, and practice has expansion and attenuation. This text serves as a model for what follows. Now we briefly open the various stages into twenty-two gates: the causes and fruits of the six destinies form six gates; the causes and fruits of the two persons, śrāvakas and pratyekabuddhas, spoken comprehensively, further form two gates; the Buddha upon whom the śrāvakas and pratyekabuddhas rely, speaking the teaching of the four noble truths and the teaching of the twelve links of dependent origination for those two capacities, divides into the Buddha's comprehensive cause and fruit, further forming two gates; the śrāvakas and pratyekabuddhas who turn their minds to enter the Mahāyāna, at the initial teaching, comprehending cause and fruit, further form two gates; bodhisattvas of initial mind who advance directly, comprehending cause and fruit, further form one gate; those of direct advance in the mature teaching and those who turn their minds in the mature teaching, comprehending cause and fruit, further form two gates; the causes and fruits of the sudden teaching further form one gate; from the śrāvakas ignorant of the Dharma comprehensively subsuming all stages, bodhisattvas from the dry wisdom stage upward and buddhas further form one gate; in the stage of Samantabhadra, from faith upward to the ten bhūmis, bodhisattvas and buddhas comprehending both cause and fruit further form five gates. This is explained according to the Samantabhadra-āgama.