大方廣佛華嚴經搜玄分齊通智方軌 1.77

1.77

Fourth, explaining the text. This chapter contains seven hundred and fifteen and a half verses, within which there are three sections: first, Mañjuśrī's inquiry; second, comprising seven hundred and seven and a half verses, Bhadraśrī's formal reply; third, after Bhadraśrī finishes speaking, there are six verses below wherein the sūtra compiler reveals the Buddhas certifying and confirming [it]. The inquiry has two parts: first, the prose, where the sūtra compiler reveals the general features of Mañjuśrī's intention in asking; next, there are two verses, taking up the preceding pure conduct as the cause of this faith, to formally pose the question. The first [verse] concludes what came before, and the next introduces what follows. As for why Mañjuśrī asks and Bhadraśrī replies: the virtue of perfect penetration in the stage of ten faiths cannot be received without wonderful wisdom, and profound meaning and pure virtue can only be attained by the virtuous and foremost. In explaining the second [section], the reply, there are four parts: first, thirteen verses, generally explaining the marks of practice in giving rise to the mind in the stage of faith; second, from 'profound mind' onward, five hundred and nineteen and a half verses, extensively explaining the unique capacities of the virtuous essence of the stage of faith; third, from 'all Buddhas together explain' onward, one hundred and fifty-four verses, explaining that the proclaimed purport is so profound that the multitude of sentient beings cannot comprehend it, using parables to illustrate it; fourth, from 'just as the parables I have spoken' onward, twenty-one verses, weighing and encouraging the generation [of the aspiration]. The first general text has three parts: first, half a verse instructing them to listen and permitting the exposition; next, six and a half verses adducing the broad meaning to reveal the concise text; next, six verses formally explaining the marks of practice and merit in giving rise to the mind. Second, in the text adducing the broad to reveal the concise, there are first three and a half verses explaining the scope of the exposition; next, two [verses] revealing that the broad is profound; next, one [verse] establishing the initial concise exposition. Third, in the text generally praising virtue, there are three parts within: first, half a verse adducing the two gateways of causes and conditions to generally praise virtue; next, one and a half verses briefly distinguishing the conditions and causes for generating the aspiration, penetratingly distinguishing the two above; next, four [verses] expressing the intention of generating the aspiration, which has two parts: the first one explains what is abandoned, and the next three distinguish what is accomplished. Within these three verses, the first opens two gates, and the next two explain the preceding two. Within the second [section of] five hundred and nineteen and a half [verses], there are three parts: first, one hundred and thirty-two verses, distinguishing the accumulation of the provisions for bodhi in one's own stage as the cause; next, from 'giving, morality, patience, vigor, dhyāna' onward, three hundred and five [verses], accumulating the provisions for bodhi in the superior fruit; third, from 'spiritual power attains sovereignty in this' onward, eighty-one verses, the accomplished virtues of unimpededness between self and other. The first text is divided into two: first, one hundred and nineteen [verses], distinguishing the differentiated marks of self-benefit; second, from 'there are some lands where there is no Buddha' onward, there are fourteen [verses on] the practices and activities of benefiting others. The first text has ten: first, eighteen verses explaining the marks of the first stage of the ten faiths, explaining the four indestructible faiths; second, from 'if one faithfully reveres all Buddhas' onward, there are ten, being the second stage, identical to the marks of the second bhūmi; third, from 'if faith is solid and immovable' onward, seven verses, explaining the third stage, identical to the marks of the third bhūmi; fourth, from 'if protected by all Buddhas' onward, there are eight, explaining the fourth stage, identical to the marks of the fourth bhūmi; fifth, from 'if able to fully possess the Mahāyāna' onward, nine verses, explaining the fifth stage, identical to the marks of the fifth bhūmi; sixth, from 'if attaining a mind of great compassion that is firm' onward, there are eight, explaining the sixth stage, identical to the sixth bhūmi having great compassion foremost in contemplation, etc.; seventh, from 'if understanding the conduct of all sentient beings' onward, eight verses, explaining the seventh stage, identical to the marks of the seventh bhūmi; eighth, from 'if able to transcend the paths of the four Māras' onward, nineteen verses, distinguishing the eighth stage, identical to the marks of practice of the eighth bhūmi; ninth, from 'if expounding the wondrous and extremely profound Dharma' onward, thirteen verses, explaining the ninth stage, identical to the marks of expounding the Dharma on the ninth bhūmi; tenth, from 'if possessing bodily merit and wisdom' onward, eighteen verses, distinguishing the tenth stage, identical to the marks of the tenth bhūmi. The text of the first stage has two parts: first, sixteen verses, distinguishing the virtues of the first stage; second, from 'therefore' onward, two verses, comprehensively praising the sequential virtues of the ten stages. The first text has two parts: first, four [verses] distinguishing the objects of faith; second, twelve verses extensively praising the meaning of the virtue of faith generating the good and eradicating obstacles. In the first [part on] objects, the text has two: first, two [verses on] the Three Jewels; next, two [verses on] the three kinds of Buddha-nature. If faith cannot be destroyed, why does the treatise say that roots of goodness are weak, easily abandoned, etc.? There are two explanations: first, this clarifies persons of sudden entry in the One Vehicle; second, this clarifies that this seed is not an active mental stage of practice. Alternatively, when this faith completes the mind, it is entirely non-regressing; this refers to residing in the completion of faith to practice the ten understandings, which can bring practice to completion. Therefore, the various sūtras have differing explanations; one should consider and subsume them accordingly. Second, the conclusion from 'therefore' onward has two parts: the first is an exposition in terms of Dharma, the next is an illustration by parables; these are the two texts of one's own stage's causal practice. Second, in [the section on] benefiting others, there are four parts: first, eight [verses] explaining transformation through the pure upāya of the eight phases of attaining the Way; next, two [verses on] untainted upāya transformation; next, one [verse] explaining the essence of great function; next, three [verses] concluding with praise of sovereignty. Second, from 'giving, morality, patience, vigor, dhyāna' onward, distinguishing superior advancement, the text has two parts: first, ninety verses, explaining self-benefiting practice fulfilling the Buddha's work; second, from 'teaching the Dharma, admonishing, and miraculous powers' onward, there are two hundred and fifteen [verses], explaining practices to benefit others. The text on self-benefit has three parts: first, seventy verses, on physical action not being in vain; second, from 'a soft and beautiful voice like the mournful crane' onward, four verses, on vocal action; third, from 'sentient beings' suffering, joy, benefit, non-benefit' onward, sixteen verses, on mental action. Regarding the eight kinds of voice, as explained in the Brahmāyu-sūtra: first, the best voice, which is pure and elegant like the kalaviṅka, etc.; second, the easily understood voice, with articulate speech; third, the harmonious voice, resonant and heroic; fourth, the gentle and soft voice; fifth, the unerring voice; sixth, the non-effeminate voice; seventh, the venerable and wise voice, speaking without dread or timidity like a respected person, and like an eminent wise person speaking without fear; eighth, the deep and far-reaching voice, sounding from the navel chakra like the rolling of thunder. The first seventy verses have three parts: first, ten [verses] revealing the function of physical action, its essence being samādhi; next, from 'if wishing to make offerings to all Buddhas' onward, thirty-four verses, formally explaining physical action; next, from 'wishing to bring peace to all' onward, twenty-six verses, explaining the transformation that manifests various Dharma gates, which is also the deeds performed. Second, superior advancement in benefiting others has three parts, namely the three wheels: first, twenty-eight [verses], explaining transformation through the wheel of miraculous powers; second, from 'if seeing the world lacking right view' onward, nine verses, on the wheel of teaching the Dharma; third, from 'bringing peace to sentient beings' onward, one hundred and seventy-eight [verses], on transformation through the wheel of recollecting past abodes, which is transformation through mindfulness. This is spoken with respect to the fundamental cause; if viewed with respect to present conditions, it is the wheel of reading others' minds. The text on mindfulness has three parts: first, general; next, specific; third, the conclusion from 'such as these' onward. Within the specific part there are forty-four items in all, each having three aspects: first, listing the name and essence; second, the light possessing its original function; third, stating the fundamental cause. Regarding the ten kinds of improper speech in the text, according to the lower treatise which utilizes the sūtra text's seventeen kinds of speech as ten improper speeches: invasive and vexing speech, coarse speech, speech causing suffering to others, and speech making others angry and resentful—the above four speeches constitute one; present speech, non-present speech, base and wicked speech, and incessant speech—the above four speeches constitute four; speech displeasing to hear, and speech unpleasant upon hearing—these two speeches constitute two; angry and vexing speech constitutes one; speech that can burn like heart-fire, speech that causes burning mental distress, unloved speech, and joyless speech—the above four speeches constitute one; unwholesome speech that destroys oneself and also destroys others—these two speeches constitute one. These ten improper speeches generate confusion over worldly affairs in others and obstruct their samādhi. Furthermore, according to the Dīpaṃkara-sūtra, there are ten kinds of improper speech: first, false speech; second, painful speech; third, coarse speech; fourth, bitter and evil speech; fifth, displeasing speech; sixth, joyless speech; seventh, unloved speech; eighth, speech that does not enter the heart; ninth, speech that vexes others; tenth, speech that binds enmity. The concluding text has four parts: first, four [verses] adducing the essence of the Dharma; second, six [verses] distinguishing the benefits; third, seven parables; fourth, three [verses] concluding with encouragement, which can be known. Next, the third section has eighty-one [verses], explaining the accomplished virtues of unimpededness between self and other, which has three parts: first, from 'spiritual power attains sovereignty in this' onward, seventeen [verses], explaining sovereignty over the container world; second, from 'in the eastern realms without remainder' onward, ten verses, explaining sovereignty over the wisdom of true awakening; third, from 'entering into absorption within the eye faculty' onward, fifty-four verses, explaining sovereignty over the world of sentient beings. The text on the world of sentient beings has five parts: first, twenty-four [verses], explaining entering samādhi in one's own body; second, from 'entering absorption in a youth's body' onward, fourteen [verses], on entering samādhi in another's body; third, from 'entering into a single pore' onward, four verses, on sovereignty in entering and exiting between self and other; fourth, from 'entering into a single dust mote' onward, ten verses, on entering samādhi in the external four great elements; fifth, from 'this is named' onward, concluding with praise of the inexhaustible. As for the text on one's own body, the twelve sense bases simply make twenty-four [verses]. These above three worlds are provisionally explained with respect to a single aspect; in principle there are two meanings: first, the bodhisattva's own body constitutes the three worlds; second, the bodhisattva manifests sovereignty within the locations of the three worlds. The text above is the second gate. Third, there are one hundred and fifty-four [verses], explaining that the purport of the Dharma is profound, the multitude cannot comprehend it, and adducing parables to answer by analogy. The formal answer above set down the foundation and establishment; the meaning of the virtue of roots of goodness and practice is revealed here. Yet speaking in terms of stages and sequences, this is merely the practice of generating the initial aspiration by external ordinary beings. However, what the sūtra text distinguishes speaks from the ten bhūmis culminating in entering the Buddha's realm of unsurpassable bodhi and fulfilling the Buddha's work. The descriptions appear contradictory—what is the reason? If one investigates its reality, this must be the essential practice common to the One Vehicle school: its meaning arises from the true source without abandoning the world; its illumination penetrates the profound origin and expansively encompasses the dharmadhātu. It wondrously transcends base worldly sentiments, its efficacy is manifest without exterior, its essence is universally harmonious, and its practice is omnipresent. Former and latter are non-dual, their purport resting in a single flavor; therefore, the fruit is not a fruit distinct from the cause, and the cause is not a cause distinct from the fruit. Yet the appellations of cause and fruit are provisionally manifested through conditions; those conditions are differentiated, yet their divergent streams share the same course. Deficit and fullness belong to them; for oneself, there is non-action. Therefore, relying on what is practiced, to display the traces of embarking on the journey, the accomplishment of efficacy has its place; while the Dharma is universal, the practice is delimited, and the matter demonstrates the standard pattern. Some may lack insight into the true, hence one must clarify and distinguish. The principle of the perfect school reflects and radiates the profound truth, excelling beyond words, truly not a sphere of conceptual thought! Yet those of shallow understanding are stuck in sentiment; the profound purport being difficult to fathom, it is contrary to ordinary sight and hearing; clinging to teachings and guarding signifiers only increases their emotional perplexity. Unless one relies on analogies to guide and reach their minds, there is no way for them to place faith in it; therefore, proximate matters are adduced to mirror the profound objective. The text has two parts: first, two [verses] generally adducing the inconceivable matters of nāgas, spirits, Buddhas, etc.; next, from 'now I shall speak' onward, broadly demonstrating parables. There are twenty parabolic matters: first, the parable of the comparative dimensions of profound and vast virtuous practice; second, the parable of real virtue departing from wrongdoing; third, the parable of upholding the Dharma clearly; fourth, the parable of eloquence inducing joy; fifth, the parable of skillful use inducing joy; sixth, the parable of contracting the great and expanding the small; seventh, the parable of sovereignty in the function of samādhi; eighth, the parable of sovereignty in transformations; ninth, the parable of surpassing virtue and adversaries; tenth, the parable of vast benefit to beings; eleventh, the parable of pacifying beings and eliminating fear; twelfth, the parable of manifesting in accordance with capacities; thirteenth, the parable of sovereignty in gathering practices; fourteenth, the parable of sovereignty in liberation; fifteenth, the parable of swift knowing of dharmas; sixteenth, the parable of unimpeded accomplishment of affairs; seventeenth, the parable of according with the Dharma to induce joy; eighteenth, the parable of clear understanding enhancing capacities; nineteenth, the parable of adducing the lower to accomplish the upper; twentieth, the parable of sovereignty in exhausting the source. As for 'just as the parables I have spoken', the fourth [section] encouraging practice, the text has two parts: first, four [verses], distinguishing that being able to speak is difficult; next, seven [verses], explaining that those who believe are rare; next, ten [verses], using parables to illustrate the difficulty. There are five points concluding with praise of the sublime excellence; and since what is expounded is profound, conforming to its true purport, its meaning arises to fulfill the sage mind of resonance and response. Next, third, six verses explain the auspicious signs, praising the exposition, patting the head, etc., accomplishing the excellence of the exposition.