大方廣佛華嚴經搜玄分齊通智方軌 2.13

2.13

Fourth, analyzing the text: This text has three introductory sections: first, assembling the congregation; second, emitting light; third, praising the Buddha. Now, in the three assemblies below, why is the assembly of the congregation not in the first chapter? Furthermore, why are there ten in each direction? And below the emitting of light, why does the congregation not assemble gradually? Answer: In the previous assembly, the stages were not yet accomplished, and it only revealed the fulfillment of practice; therefore, it was spoken in the first chapter. Now, these practices and stages are fully accomplished, and together they manifest the stages of practice and the moistening benefit; therefore, they are together in this chapter. The reason why each direction has ten is that it seeks to reveal that the characteristics of understanding are distinct and roundly fused, equal in number, so that one direction is all directions. The reason why below this emission of light the congregation is not assembled gradually is that it seeks to reveal that the stages of practice are fully accomplished without any appearance of increase or decrease. In this, there are distinct increases and decreases, the meaning and function of which should be inferred from above. When accomplished, it is attained; one should reflect on and infer this above and below. The explanation above of the assembly of the congregation and emitting light in the first assembly is also an inferred principle, the beginning serving as a standard for what follows. First, the prologue on assembling the congregation internally has two parts: first, pointing to the directions and analyzing the numbers. Here, each direction either connects to the previous assembly or does not connect to the previous faith practices, which also did not accomplish the stages; for this reason, it does not connect. In the three assemblies below, the stages are manifest, hence it connects in meaning. Second, from "Their world" onward, simply listing the names. The names have three parts: first, clarifying the three kinds of worlds of the Buddha lands and bodhisattvas of the ten directions, which make two; second, from "The divine power of these Buddhas" onward, clarifying the assembly of the bodhisattvas, where there are clouds gathering through the three pure practices, sitting according to directions, which can be known; third, from "Just as in this world" onward, concluding with the analogy of the ten directions to accomplish the dharmadhātu assembly. The Buddhas are all named "Moon" because light arises in reliance on the moon and because of cool refreshment; the dharmas of understanding should be inferred accordingly. The bodhisattvas are all named "Wisdom" because it is the beginning of understanding. Emitting light from the toes symbolizes establishing the stage of understanding without regression; there are two, which can be known. Third, praising virtues. In the introductory text, there are ten bodhisattvas who sequentially praise in mutual succession, and the characteristics of understanding are clearly evident and can be known. 1. Dharmamati: The verses have two parts: first, the prose introduction; second, the proper verse praises. Below all follow this. This text has two parts: the first seven iterate the congregation, clarifying that it is accomplished through the Buddha's power, which concludes the six sections of meaning in the previous chapter; the next three clarify that superior practitioners can see the Buddha while others cannot know, which universally praises the previous unfathomability. The verses of the various persons below are all accomplished in terms of principle. 2. Sarvamati: The verses have six parts: the first three clarify that those who claim to see do not see the true Buddha; the next three reveal that the dharmakāya of non-arising through understanding is constantly manifest; the next one clarifies the error of those who grasp; the next one clarifies the benefit of those with wise understanding; the next one clarifies that understanding the Buddha's conditions as accomplished immediately frees one from delusion and confusion; the next one attributes merit to the root. 3. Guṇamati: The verses have six parts: the first three clarify the error of those who falsely grasp; the next one clarifies the virtue of those with understanding; the next one analyzes the benefit of contemplation in terms of dharmas; the next three attribute merit to the Buddha; the next one clarifies that those who can purify wisdom see the dharmakāya; the next one attributes merit to the root. 4. Puṇyamati: The verses have five parts: the first four clarify the error of those who are confused; the next one indicates superior expedients; the next three clarify the benefit of attaining the Dharma-nature; the next one praises the Buddha's expedient of benefiting sentient beings; the next one attributes merit to the root. 5. Vīryamati: The verses have three parts: the first clarifies error; the next clarifies virtue; the next eight extensively analyze the mode of contemplation and the characteristics of obtaining benefit. Within the eight passages, the first four are non-marked arising, and the latter four are true nature. 6. Bhadramati: The verses have four parts: the first two clarify that having understanding enables one to liberate self and others; the next five clarify that being without arising accords with true nature; the next one and a half praise the superior capability of understanding; the next one and a half attribute merit to the root. 7. Jñānamati: The verses have three parts: the first clarifies accomplishing correct understanding due to teaching; the next six clarify the error of those confused about teachings and principles; the next three reiterate the accomplishment of the virtue of understanding. 8. Satyamati: The verses have five parts: the first two assess superiority and inferiority, gain and loss; the next two analyze the sphere of contemplation; the next one cites the benefit to exhort study; the next one explains the name of the knower; the next four demonstrate the etiquette of contemplation. 9. Anuttaramati: The verses have four parts: the first explains the person's name; the next six praise self-benefit; the next two praise the virtue of benefiting others; the next one attributes merit to the root. 10. Dhṛtimati: The verses have four parts: the first four praise the Buddha as the true refuge; the next two cite virtues to exhort reliance; the next two cite oneself to exhort beings to enter; the next two cite superior persons to reveal inexhaustible virtue in order to exhort reliance.