大方廣佛華嚴經搜玄分齊通智方軌 2.55

2.55

Fifth, distinguishing the text. This text has seven sections: first, the section on samādhi; second, the section on empowerment (adhiṣṭhāna); third, the section on arising [from samādhi]; fourth, the root section; fifth, the section on the exposition; sixth, the section on benefits; and seventh, the verses. The 'skillful subduing samādhi' refers to the power of practice. As for the introductory section on empowerment and exhortation, it clarifies that the import of this practice and Dharma is extremely profound; being beyond one's own [ordinary capacity], if it were not for the empowered path-power of the buddhas, there would be no way to explain it, hence it is explained next. Within this there are two parts: first, a general explanation of the purpose of empowerment; second, from 'O Sons of the Buddha, you should rely on the Buddha's [empowerment]' onward, clarifying the differences in the aspects of empowerment. The first text has three parts: first, clarifying the Buddha's empowerment and praise; second, from 'the ten directions' onward, clarifying the reasons for empowerment; third, from 'wishing to cause you to widely [expound]' onward, discerning the purpose of empowerment. The first text has three parts, identical to the previous assembly. Within the reasons, there are four phrases, which are understandable. Within the purpose, there are ten phrases: the first phrase 'wishing to cause...' is the general [purpose]; the next eight phrases are the detailed expansion; the next one phrase concludes the differences. Second, as for the differences in the aspects of empowerment, the three karmas are understandable. Question: Why is it that in mental empowerment, Dharma is bestowed? Answer: Dharma is the root of correct practice, hence Dharma is bestowed. Another question: Why in the previous assembly was Dharma not bestowed, but wisdom instead? Answer: Dharma is born from wisdom, and thus can directly accomplish practice. The domain of wisdom is pervasive, hence the previous assembly only bestowed wisdom. This explanation is made by taking the stages prior to the bhūmis, which are not stages of realization. Second, within the mental empowerment there are three parts, which are understandable. Fourth, from 'addressing the bodhisattvas, saying' onward is the root section, whose text has two parts: first, praising the greatness of the root and source of the ten practices, which is their essence; second, listing the ten names, which are their aspects. The six determinations are identical to the previous explanation, only the practices differ. Question: Why did the previous contemplation of aspects rely on nature, whereas this one relies on practice and action? Answer: The previous aspects of understanding were not supreme, so it relied on nature; these practice-aspects are indeed supreme, so it relies on aspects. This should be considered accordingly. The reason why none of these have unconditioned fruit-causes is to demonstrate that they are in the causal stages with outflows. Second, regarding the aspects of the root section, there are five parts: first, the question; next, the brief answer; third, the repeated question; fourth, the answer; fifth, the conclusion. In the fourth part, the answer: first, explaining Joyous [Practice], giving brings about joy in oneself and others; second, Beneficial [Practice], because upholding the precepts gathers and benefits; third, Non-Resentful [Practice], patience pacifies resentment in oneself and others; fourth, Inexhaustible [Practice], vigor attains endless virtues; fifth, Free from Confusion [Practice], because of obtaining concentration; sixth, Skillfully Manifesting [Practice], wisdom manifests the dharmas of dependent origination; seventh, Non-Attachment [Practice], which is the perfections of expedient means; eighth, Honored [Practice], which accomplishes vows; ninth, Wholesome Dharma [Practice], power and wisdom skillfully expound; tenth, True [Practice], attaining wisdom that conforms to principle and skillfully expounds. Fifth, within the section on the exposition there are ten, which are understandable. As for 'Sons of the Buddha, what is...', this initial text has three parts: first, repeating the question; next, explaining; third, concluding. The explanatory text has three parts: first, distinguishing the practice-aspect of giving, which has two parts: first, explaining; next, concluding. The practice-aspect has seventeen phrases, which are understandable. Second, from 'when the bodhisattva cultivates the joyous practice' onward clarifies that practice matures, broadly gathering [beings] and causing others joy. This text has four parts: 1. cultivating the etiquette of giving; 2. leaving faults behind; 3. establishing expedient means; 4. clarifying the purpose. This text has three phrases, meaning one's own cause and fruit, and [acting] for sentient beings. The third phrase has two parts, which are understandable. Third, from 'leaving behind all notions of self' onward clarifies leaving behind the three wheels to accomplish the perfection of giving (dāna-pāramitā); this has two phrases: benefiting oneself and benefiting others. Second, regarding the aspects of Beneficial [Practice], the text has three parts: first, the question; next, the answer; third, the conclusion. The second text has three parts: first, clarifying that it is accomplished by nature; second, the essence of the precepts has eight phrases; third, from 'when the bodhisattva upholds the precepts like this' onward, distinguishing the aspects of upholding [precepts] in relation to conditions; this has four parts: first, the etiquette of upholding precepts; second, distinguishing expedient means; third, leaving faults behind, which has five phrases, the first phrase dividing into two as is understandable; fourth, clarifying what is accomplished, which has two phrases, as is understandable. Third, from 'why is this? It is my karma' onward adduces practice detached from marks to accomplish the perfection of discipline (śīla-pāramitā). Herein there are two parts: first, the question; next, the answer. The answer text has three parts: first, clarifying contemplation, which has five phrases; second, from 'those who are not yet crossed over' onward, clarifying the intention; third, from 'I should' onward, clarifying what is generated. Non-Resentment has three parts: first, the question; next, the answer; third, the conclusion. The answer text has two parts: first, distinguishing the essence of the practice of patience, which has eight phrases; second, from 'the bodhisattva accomplishes such patience of pure wisdom' onward, distinguishing the aspects of patience in relation to conditions. The text on the aspects has three parts: 1. patience toward others' unbeneficial acts; this divides into subject and object, and within the subject, speech and body divide into two; 2. from 'the bodhisattva reflects thus' onward, patience of enduring suffering, which has three parts: positing, reprimanding, and answering, which are understandable; 3. from 'further reflecting' onward, distinguishing patience regarding dharmas (dharma-kṣānti). Herein, first is the dharma; next, from 'therefore' onward, the purpose, which has three phrases; third, from 'the dharmas practiced by the buddhas' onward, resolving doubts. The aspects of Inexhaustible [Practice] has three parts, namely question, answer, and conclusion. The answer text has three parts: first, distinguishing the essence of vigor, which is diligent and courageous advancement, having eleven phrases; second, from 'the bodhisattva further thinks thus' onward, preparatory vigor, having two parts: first, clarifying what is abandoned, and second, distinguishing what is aimed for; third, from 'the bodhisattva accomplishes such' onward, distinguishing indestructibility, insatiability, and so forth; this has two parts: first, two questions and answers distinguishing indestructibility, and second, explaining the boundaries, as is understandable. The aspects of Free from Confusion has three parts: first, the question; next, the answer; third, the conclusion. The answer text has three parts: first, distinguishing the concentration that enters principle and abides in ease; second, is the concentration whereby the bodhisattva accomplishes tranquility and induces supernormal powers; third, from 'the bodhisattva hearing that this can destroy' onward, concentration that accords with benefiting others. This first part has three aspects: first, distinguishing that the essence of concentration is without flaw; second, from 'the bodhisattva accomplishes such' onward, distinguishing the karmic functions of concentration, wherein there are four parts: first, general distinction; second, from 'why is this' onward, explaining the reason; third, from 'this bodhisattva' onward, separate distinction, having two parts: first, distinguishing, and next, clarifying in relation to causes; fourth, from 'such and the like' onward, revealing the brief through the broad; third, from 'the bodhisattva within samādhi' onward, distinguishing the contemplative practice accomplishing the former mastery. Herein, aspects and nature, accomplishment, and antidotes divide into three, and the remaining text is understandable. Sixth, Skillfully Manifesting has three parts: first, the question; next, the answer; third, the conclusion. The answer text has three parts: first, distinguishing preparatory prajñā; second, from 'without reliance and without abiding' onward, direct realization wisdom; third, from 'distinguishing all worldly dharmas' onward, subsequent wisdom prajñā. The first text has two parts: first, clarifying the essence of wisdom; second, from 'having nothing' onward, explaining and accomplishing the former meaning. The direct realization text has eighteen phrases, which have four parts: the first seven distinguish that wisdom corresponds with principle; second, the six phrases from 'departing from karmic retributions' onward distinguish that direct realization departs from all marks; third, the two phrases from 'without reliance or abiding' onward distinguish the scope of abiding; fourth, the three phrases from 'entering departure from delusion' onward clarify that contemplation is accomplished, entering the question of non-nature. Subsequent wisdom has three parts: first, distinguishing the accordance with principle within quantitative wisdom (yāvadbhāvikatā-jñāna), which reveals the known dharmas; second, from 'abiding peacefully in the equality of the three periods of time' onward, distinguishing the accordance with quantity within quantitative wisdom, which relates to the sentient beings to be transformed; third, from 'when this bodhisattva abides in this practice' onward, the mastery of virtuous functions. The remaining text can be understood by contemplating it. Seventh, Non-Attachment has three parts: first, the question; next, the answer; third, the conclusion. The answer text has three parts: first, distinguishing the expedient means of benefiting oneself; second, from 'first obtaining the prediction' onward, distinguishing the expedient means of benefiting others; third, from 'when the bodhisattva contemplates thus' onward, the skillful fulfillment of both benefiting oneself and others, which has two parts: first, distinguishing the two practices; second, from 'why is this' onward, distinguishing the reasons, which is understandable. The own-share text has two parts: first, cultivating in the stage of one's own share; second, from 'not abandoning the bodhisattva mind' onward, distinguishing cultivation in the stage of the superior share, which has two parts as is understandable. The own-share stage has three parts: first, cultivating non-attached practice within pure dharmas, which has two parts as is understandable; second, from 'seeing impure lands' onward, seeing impurity and cultivating within defiled practices; third, from 'why is this' onward, distinguishing the reasons for the former non-attachment, which has three parts: first, a general distinction through question and answer; second, broad distinction; third, clarifying the leaving of faults in relation to sentient beings. Benefiting others divides into three parts: first, distinguishing the expedient contemplation of great compassion; from 'contemplating that the two do not attach to the body, etc.' onward, directly clarifying non-attached practice, wherein there are ten phrases; third, from 'why is this' onward, clarifying the reasons for non-attachment. The initial contemplation of great compassion has three parts: first, distinguishing that great compassion is deep and heavy; second, from 'at that time the bodhisattva sees those sentient beings' onward, clarifying its predominance; third, from 'at that time the bodhisattva thinks thus' onward, clarifying it as foremost. Eighth, Honored [Practice] has three parts: first, the question; next, the answer; third, the conclusion. The answer text has six parts: first, distinguishing the Dharma to be revered; second, from 'when this bodhisattva practices' onward, distinguishing what is aimed for, which has two parts: first, aiming for, and second, benefit. Benefit has three benefits: 1. fulfilling vows; 2. fulfilling sentient beings; 3. revealing principle. Within principle there are two parts: first, uniting dharma and metaphor, which establishes the thesis; second, there are two reprimands, which are understandable. Third, from 'the bodhisattva like this' onward, distinguishing the accomplished functions, which has three texts: dharma, metaphor, and synthesis. In the initial dharma text: first, practicing actions and leaving wrongs behind; second, attaining the Dharma for people; third, successfully entering the dharmadhātu; fourth, from 'yet the bodhisattva mahāsattva' onward, clarifying mastery of practice; fifth, from 'such a bodhisattva accomplishes' onward, distinguishing non-duality of function; this text has four meanings, and in the answer to the fourth meaning, the three texts of dharma, metaphor, and synthesis are understandable; sixth, from 'this bodhisattva' onward, clarifying the accomplishment of practice has two parts: first, benefiting oneself; second, benefiting others. The text on others has two parts: first, teaching; second, expressing one's own intention to remove doubt, which has two parts: first, expressing the intention; second, having two reprimands, which are understandable. Ninth, Wholesome Dharma has four parts: first, the question; next, the answer; third, the conclusion; fourth, benefits. The answer text has three parts: first, adducing wholesome dharmas as the Buddha-lineage; second, from 'pure dhāraṇī' onward, explaining and accomplishing the essence of practice; third, from 'the bodhisattva mahāsattva abiding in the practice of wholesome dharmas' onward, distinguishing accomplishment with respect to cultivation. The second part, explaining and accomplishing the essence of practice, has two parts: first, distinguishing the essence of practice, having two parts as is understandable; second, from 'at that time the bodhisattva' onward, clarifying the functions of practice, the functions having two parts as is understandable. Third, distinguishing accomplishment with respect to cultivation has two parts: first, general; next, specific. The specific text has three parts: first, general; next, from 'Sons of the Buddha' onward, specific, having two parts as is understandable; third, from 'accomplishing such ten kinds of bodies' onward, concluding the functions of practice. Tenth, True [Practice] has two parts: first, the question; next, the answer. The answer text has seven parts: 1. because speech and action correspond, it is true; 2. from 'this bodhisattva' onward, practice corresponds, which explains the name; 3. from 'the bodhisattva matures sentient beings' onward, distinguishing the essence of practice; this has two parts: first, positing; next, from 'therefore' onward, concluding superiority; the former text has two parts, each having positing, reprimand, and answer; 4. from 'not abandoning' onward, distinguishing the functions of practice, meaning body, speech, and mind making three; 5. from 'the bodhisattva mahāsattva abides in great compassion' onward, distinguishing that relying on the stage, the cause accomplishes the fruit; 6. from 'this is called' onward, concluding; 7. from 'this bodhisattva abides peacefully' onward, accomplishing benefits. The above is an explanation of the aspects of faithful practice according to the One Vehicle. If according to the Triyāna one borrows the stages for separate contemplation, it is as in the sūtra. In the first practice, in order to personally obtain knowledge of all modes (sarvākārajñatā), one gives rise to the four right efforts (samyak-prahāṇa): diligently cultivating the two goods and diligently severing the two evils, for the sake of seeking the Buddha fruit. In the second practice, in order to obtain great power in one's own body, one undertakes the four bases of supernormal power (ṛddhipāda): mindfulness guards the object, vigor pursues, concentration abandons and gathers, and wisdom illuminates the object, thereby obtaining the mastery of the non-arising of dharmas. In the third practice, wishing for fearlessness to be fully equipped, meaning the five faculties (indriya) of faith, vigor, mindfulness, concentration, and wisdom are all markless. In the fourth practice, seeking to be fully equipped with the Three Jewels, meaning the fivefold dharmakāya: precepts eliminate physical wrongs, concentration eliminates mental confusion, wisdom awakens to the emptiness of marks, liberation is free from encumbrance, and knowledge and vision see that all sentient beings are without bondage; because of the knowledge and vision of liberation, all dharmas are empty like space and non-dual. In the fifth practice, for the sake of transforming all sentient beings, meaning the Eightfold Noble Path: wisdom born from a teacher is called right view; thought born from obtaining Dharma is called right thought; leaving home to receive the path and obtaining the three path-divisions is called right speech, right action, and right livelihood; entering the emptiness of dharma-nature is called right concentration and right awakening, contemplating the unified composite mark in non-arising and non-duality. In the sixth practice, because of great compassion, one gives rise to the seven contemplations: investigation of dharmas, mindfulness of dharmas, vigor of dharmas, contemplation of dharmas, joy of dharmas, concentration of dharmas, and wisdom of dharmas, entering the single mark. In the seventh practice, in order to attain the four unhindered knowledges (pratisaṃvid), meaning the correct contemplation of the five wholesome roots: contemplation of warmth, contemplation of the summit, contemplation of patience, and the highest contemplation of the emptiness of the triple realm, being able to generate the markless great luminous wisdom of the ten bhūmis, because the embryo of the noble ones is unchanged in the equality of the foremost emptiness. In the eighth practice, because one undertakes practices in all buddha-lands, meaning the four methods of teaching: Dharma eloquence, meaning eloquence, language eloquence, and pleasant eloquence; these four are called wisdom, their nature illuminating the non-arising of all dharmas, practicing within the ultimate truth (paramārtha-satya). In the ninth practice, illuminating all dharmas in a single thought-moment, meaning that the twelve links of dependent origination across the three periods of time are all provisional combinations brought together to form a nature, being truly unobtainable. In the tenth practice, in order to turn the great Dharma wheel with mastery, meaning the bodhisattva's Three Jewels: the Buddha-jewel is the wisdom that awakens to the middle path and the non-arising of all dharmas; applying this is the Dharma-jewel; and constantly practicing in the six destinies and responding to beings is called the Saṅgha-jewel, causing all sentient beings to flow into the ocean of the Buddha. This is speaking according to the borrowing of stages in the Triyāna. Sixth, 'at that time, by the Buddha's spiritual power' confirms what was spoken. This text has four parts: first, the shaking of the earth, raining of flowers, etc.; second, from 'thus the four heavens' onward, concluding the equality of the assembly; third, from 'at that time, each surpassing' onward, clarifying the confirmation by the bodhisattvas of the ten directions. By this text of confirmation by the bodhisattvas of the ten directions, one knows that in subsequent assemblies, the buddhas and bodhisattvas of the same name only come here for the purpose of confirming the meaning. Those of the same name gathering at the beginning of the assembly merely shadow and indicate the delimitation of stages, not yet being the confirmation of the Dharma; the rest can be deduced accordingly. Fourth, concluding the pervasion of the ten directions. Seventh, the text of repeated verses has two parts: first, prose, distinguishing the intention behind speaking the verses. Question: What is the difference here between the Buddha-lineage (gotra) and the bodhisattva-lineage? Answer: When a bodhisattva in the causal stage is accomplished through the Buddha, that is the Buddha-nature; when accomplished through the bodhisattva oneself, that is the bodhisattva-nature. These should be considered accordingly. Second, speaking the verses, which has one hundred and twelve verses. Herein there are three parts: first, the seven-character verses praise in general; second, specific praises; third, following this are four lines that summarize the great purport. Contemplate this. Furthermore, these myriad virtues are fully possessed within each and every one of the above ten practices.