大方廣佛華嚴經搜玄分齊通智方軌 2.27

2.27

The answering text has three parts: first, answering the earlier question on one's own stage; second, from 'further cultivating the ten superior dharmas' onward, answering the earlier question on the other stage; third, from 'when a bodhisattva contemplates thus' onward, concluding with the benefits of accomplishing brahmacaryā. The first text has three parts: first, distinguishing inquiry; second, from 'right mindfulness' onward, distinguishing correct contemplation; third, from 'this is named' onward, concluding. The first text has two parts: first, distinguishing inquiry; second, from 'and knowing the past' onward, clarifying reality as it is. The first is further divided into three: first, adducing ten dharmas to clarify what is contemplated—this has two parts, first general, then specific; second, from 'should be thus' onward, directly clarifying the contemplation; third, from 'must be thus' onward, concluding. What is the essence of brahmacaryā? Truly, it is the correct wisdom within the arousal from the intrinsic essence. Why does the bodhisattva Dharmamati speak? The nature-virtue of perfect penetration cannot be made clear except through the wisdom that accords with the Dharma. Among the ten, the first six are practice and the conditions of practice, and the [remaining] four are the objects of faith; hence they are spoken of specifically. The remaining characteristics may be known. The text on reality as it is has two parts: first, distinguishing the practice of contemplation; second, from 'this dharma of brahmacaryā' onward, testing by inversion. Second, the bodhisattva's unimpeded right mindfulness distinguishes correct contemplation. The text has three parts: first, distinguishing signlessness; second, from 'one who contemplates thus' onward, distinguishing dependent arising without production; third, from 'all buddhas' onward, distinguishing the true dharma of non-nature. The similes may be known. Second, superior progression: the text has three parts: first, benefiting oneself, which has four phrases, namely proposition, question, answer, and conclusion, as may be known; second, from 'contemplating thus' onward, clarifying benefiting others, which has phrases; third, from 'like an illusion' onward, explanation through similes. The first two are without substantial essence, like an illusion; manifesting in reality, like a dream; giving rise to function, like lightning; assembling conditions, like an echo; accomplishing matters, like a magical creation. Third, the text concluding the benefits for oneself and others can also answer the earlier question on speedy accomplishment. It has two parts: first, recapitulation; second, concluding the benefits. The text on benefits has two parts: first, concluding the preceding 'few practices, many capabilities', which has two parts as may be known; second, from 'at the time of first arousing the mind' onward, the reason for accomplishing it rapidly, which has two parts as may be known. The statement that it is immediately bodhi has two meanings: first, in terms of stage, it is the bodhi of the Ten Abodes; second, in terms of understanding, it is awakening to the correct principle. The remaining faith, practice, realization, and so forth may be understood accordingly. Furthermore, it means Samantabhadra's realization of the intrinsically complete, luminous, and ultimate cause and fruit; this interpretation pertains only to the Ekayāna.