大方廣佛華嚴經搜玄分齊通智方軌 1.71

1.71

Fourth, explaining the text: this text has two parts. First, Zhishou asks; next, Mañjuśrī answers. The reason Zhishou asks and Mañjuśrī answers is that the initial aspects of vows are subtle, and without wisdom they cannot be accepted; making vows in accordance with phenomenal aspects cannot be clarified without marvelous wisdom. In the questions, grouped by category of meaning, there are eleven matters, which are broadly divided into two: the first ten "how"s ask about the causal aspects of one's own stage; the second, from "obtains the wisdom of what is possible and impossible" onward, asks about the resultant aspects of the superior stages. Within the first section: the first is causal practice of merit; the next is resultant practice of merit; the next is causal practice of wisdom; the next is resultant practice of wisdom; the next is causal practice of wisdom regarding phenomena; the next is resultant practice of realized wisdom; the next is the perfection of cultivation completing the various pāramitās. The first question has nine parts: the first three are separation from the three poisons; the next one is firm non-retrogression, which is unlike ordinary beings; the next one is the completion of self-benefit; the next one is supreme benefit for others, which differs from the two vehicles; the next three are separation from the views of nominal bodhisattvas prior to the stages of faith. Another explanation is: the first three are antidotes through eradication; the next three are essence; the latter three are antidotes through nature. One will know this upon reflection. The second question has ten matters. The third question also has nine matters. In the fourth question there are eight; the rest of the text can be understood accordingly. Within the second, the questions on results, the text on superior progress results has four parts: first, because one enters the resultant stage, one is worthy of receiving the offerings of sentient beings; second, being reverently protected by heavenly spirits and the like; third, explaining the practice and virtue of great compassion; fourth, explaining the virtue of the stage. Regarding the second, Mañjuśrī's answer, it is exhaustive; one will know this upon reflection: by bringing forth single vows, he answers the preceding numerous questions without remainder. The text has three parts: first, a brief answer in prose; second, an extensive answer in verses; third, a conclusion in prose. The first text has two parts: first, praising the questioner to illuminate his intention, which has two parts that can be known; second, from "Son of the Buddha" onward, the direct answer. The answer text has three parts: first, explaining self-benefit; next, from "past, future, and present" onward, benefit for others; third, from "clearly penetrating the true mark" onward, explaining the resultant practice of superior progress; the text has two parts that can be understood. The second [points]: the supreme guide, the Buddha, is the first; being able to request is the second. Furthermore, it is viewing the result in contrast to the causal person, Samantabhadra. Furthermore, the path of self-benefit being fulfilled is the first; now, the virtue of benefiting others being perfected is the second. In the second, the verse text, first there is the restatement, and next the verses explain in answer. Vows are of two kinds: first, prior to practice; second, subsequent to practice. These are subsequent to practice. Alternatively, they are simultaneous, because they are immediate to the practice. Here there are two general intentions: first, directly transforming the mind of views so that it becomes the substance of practice; second, redirecting the pursuit of different matters to accomplish those vowed matters. These vows have ten modes: first, integrating phenomena into principle, like the bodhisattva being at home, etc.; second, equating cause with result, like when being in an assembly, etc.; third, equating self with others, like seeing those without shame, etc.; fourth, equating persons with phenomena, like seeing sick persons, etc.; fifth, equating defilement with purity, like seeing ungrateful persons, etc.; sixth, equating the mundane with the supramundane, like being in a house, etc.; seventh, using objects to accomplish the mind, like entering a monastic chamber, etc.; eighth, aligning the substance with the function, like seeing ascetic practitioners, etc.; ninth, accomplishment through similarity of kind, like giving away treasures, etc.; tenth, equating the real with the unreal, like being at musical entertainments, etc. Follow this accordingly. There are one hundred and forty verses, broadly divided into two: the first eleven explain the practices of a lay bodhisattva not abandoning the world; the remaining text explains that the practice of leaving home is practice that does not abide in the conditioned. The text on leaving home has five parts: first, fifteen verses explain the dharma of leaving home and receiving the precepts; second, from "if entering a house" onward, twenty verses explain dwelling places, proceeding with the practices of deportment; third, from "holding a staff in hand" onward, fifty-seven verses explain practices on the road; fourth, from "entering a village to beg for food" onward, twenty verses explain the practices of entering cities, towns, and hamlets to beg for food; fifth, from "when entering water" onward, seventeen verses explain the practices of renouncing and cultivating the path. Vows are of three kinds: first, vows of fixed resolve; second, vows of practice; third, vows whose essential nature is unobstructed. The first is not yet completed and wishing to complete it; the second is currently perfecting practice; the third is having completed it, being true vows. That is, the six determinations, nature-origination, and all other vows each consist of three lines of text: the first line is the sphere of one's own stage; the next line extends to sentient beings; the next two lines gather and assimilate them into superior matters. Question: Why is it that the Yingluo jing has many vows directed toward entering principle, whereas this sūtra has many vows directed toward phenomenal matters? Answer: This sūtra conforms to the ekayāna teaching, in which phenomenal matters provide great benefit; the Yingluo jing conforms to the triyāna teaching, in which principle provides much benefit. One may reflect and infer accordingly.