大方廣佛華嚴經搜玄分齊通智方軌 2.92

2.92

As for the tenth, "The Immeasurable Dharmadhātu," this text has six [parts]: first, the question; second, the answer; third, the conclusion; fourth, the praise of its superior functions; fifth, the confirmation; and sixth, the verses. One may also take these two sections as being analyzed from the beginning of the assembly. Regarding the second [part], the answer, the text has four [sections]: first, the essence of the practice achieved; second, from "Furthermore, the bodhisattva through the gift of Dharma" onwards, dedication to sentient beings and to bodhi; third, from "Furthermore, the bodhisattva abiding in the dharmadhātu" onwards, dedication to the limit of reality (bhūta-koṭi); fourth, from "When the bodhisattva dedicates in this way" onwards, concluding praise of its superior benefits. Question: What is the distinction between this tenth dedication and the preceding eighth and ninth? Answer: The eighth tends toward principle; the ninth is explained in terms of cultivation; and the tenth pervades and contains both, as well as the activities performed. The first, the essence, has three [points]: first, an overarching elimination of obstacles to reveal virtues, in which the text has two [parts]—first, receiving prediction to explain the stages, and second, clarifying its beneficial functions; next, from "The bodhisattva practicing the gift of Dharma" onwards, that toward which practice is directed; third, from "The bodhisattva, regarding those roots of goodness" onwards, explaining the vast, achieved sovereign adornment of merit and wisdom, which has two senses—first, that because the essence of practice dedicated relies upon the dharmadhātu, it reaches the three places; and second, that all essences of practice are themselves the dharmadhātu, and therefore can be dedicated to reach the three places. This vastness text has four [points]: first, generally clarifying the adornment of practice and wisdom; second, from "Praised by all buddhas and bodhisattvas" onwards, separately explaining the adorned practice; third, from "For what reason?" onwards, explaining the reason for accomplishing one's own practice; fourth, from "For what further reason?" onwards, explaining the cause whereby one accomplishes the ability to benefit other beings. In the second [section], dedicating to sentient beings and so forth, the text has two [points]: first, clarifying continuous reverence, because the three karmas are constantly practiced; second, from "The bodhisattva, through this gift of Dharma" onwards, that the functions arising from the three karmas are not in vain. The first text has three [points]: first, the mental karma functioning in accordance with wisdom; second, from "Causing all sentient beings to be fully endowed" onwards, the verbal karma being not in vain; third, from "Causing all sentient beings to attain the pure dharmakāya" onwards, the physical karma being not in vain. In the first, mental karma, there are ten gates of knowing dharmas and so forth, which can be understood. The first is causing oneself and others to attain the buddhas' inexhaustible Dharma gates. This text has five [parts]: first, establishing the thesis; second, from "By this" onwards, generally explaining its virtuous functions; third, from "All attain" onwards, attaining the buddhas' dharmas; fourth, from "In each one" onwards, describing one's own capacities, within which there are two [parts]—first, generally opening the ten gates, in which the ten oceans are: (1) the aspect of names producing dharmas and establishing meanings, (2) the aspect of citing proof, (3) local linguistic rules, (4) applying names to meanings, (5) textual teachings forming guidelines, (6) rules of exposition, (7) the gate of what is relied upon, (8) the wisdom that can enter, (9) the aspect of object and wisdom assisting each other's completion, and (10) the steadfast immobility of meaning; and fifth, from "The bodhisattva's roots of goodness being such" onwards, clarifying what is accomplished. Next, the extensive explanation can be understood from the text. The second, from "Furthermore, the bodhisattva" onwards, clarifies the virtues accomplished through one's own dedication. The third, from "The bodhisattva further generates this thought" onwards, causes others to attain equally with oneself. The fourth, from "Furthermore, the bodhisattva, through these" onwards, causes the virtue of nature to be completed through conditions. The fifth, from "Furthermore, the bodhisattva, through these roots of goodness" onwards, is that when practice is accomplished, one attains the buddhas' rejoicing. The sixth, from "The bodhisattva, through these roots of goodness, in this way" onwards, explains that upon which dedication relies; this text has two [parts], namely, the buddhas and the dharmadhātu, as can be understood. The seventh, from "Furthermore, the bodhisattva" onwards, explains the intention of what is aimed for. The eighth, from "The bodhisattva-mahāsattva" onwards, is attaining sovereignty of function. The ninth, from "The bodhisattva, through these roots of goodness, dedicating in this way" onwards, accomplishes the stages through practice, having two [parts]: first, clarifying what is renounced, and second, clarifying what is attained, which can be understood. The tenth, from "The bodhisattva, with such an equanimous mind" onwards, accomplishes superior advancing functions of practice based on the stages; this text has four [parts]: first, explaining the essence of the dedicated practice; second, from "Causing all sentient beings" onwards, clarifying the intent of dedication, which has two texts: (1) one's own share, and (2) superior advance, which can be understood; third, from "The bodhisattva's roots of goodness being such" onwards, clarifying what is renounced, which has three [parts]: first, setting forth, next, reproaching, and third, answering, which can be understood; fourth, from "When the bodhisattva dedicates in this way" onwards, clarifying the benefits of generating practice. The second, verbal karma, can be understood. Third, regarding physical karma, the text is divided into three [points]: first, explaining the physical essence; second, clarifying physical virtues; third, explaining physical functions. This has three [parts]: first, general; next, specific; and third, conclusion. In the second [division], that the functions arising from the three karmas are not in vain, the text has two [parts]: first, from "Furthermore, the bodhisattva cultivating goodness" onwards, fully explaining the three karmas; second, from "Such a bodhisattva" onwards, the accomplishment of practice that is not in vain. In the first, fully explaining the three karmas, the text has two [parts]: first, explaining jewel adornments; second, from the extensive explanation of incenses, flowers, and so forth, analogously explaining the ten gates of adornment. The first text has four [points]: first, explaining the objects of offering, namely the buddhas and so forth; second, from "In each of those lands" onwards, the articles of offering; third, from "The bodhisattva further generates this thought" onwards, showing the broad by means of the brief; fourth, from "These are the bodhisattva's..." onwards, the conclusion. In the first, the objects of offering, there is first a general [part] and next a specific [part]; within the specific, the environment (āśraya) and beings (sentient beings) are divided into two. The second, the articles of offering, has four [points]: first, clarifying the distinct jewel offerings in a hundred phrases; second, from "Adornment with jewel bodies" onwards, eight phrases clarifying the practice of the three karmas; third, from "Jewel eyes" onwards, the wondrous functions of the six sense faculties; fourth, from "Jewel physical karma" onwards, concluding with three phrases to accomplish the cognitive function of the three karmas. In the second [division], the accomplishment of practice not in vain through the three karmas, there are two [parts]: first, causing sentient beings to accomplish practices of their own share; second, from "The bodhisattva further generates this thought" onwards, causing them to accomplish practices of the superior share. It should be known that each of the above has two sections. Third, from "Furthermore, the bodhisattva abiding in the dharmadhātu" onwards, dedicating to the limit of reality, which can be understood. Fourth, beneficial functions, in which the text has two [parts]: first, reiterating the preceding practices; second, from "Abiding in the dharmadhātu and other immeasurable pure bodies" onwards, accomplishing superior three karmas based on practice. The third major section, from "These are..." onwards, is the concluding text, which can be understood. Fourth, the praise of virtues, in which the text has two [parts]: first, clarifying the already completed vast virtues of Samantabhadra; second, from "In thought-moment after thought-moment" onwards, separately praising the already completed superior functions of all practices and affairs for oneself and others. The above, according to the sūtra, is the teaching of the Ekayāna, pervasive and not restricted. Next, clarifying the teaching of the stages imputed to the Triyāna: according to the sūtra, within the first dedicating mind, there is (1) the straightness and rectitude of the two truths, that is, studying the ultimate truth, because one contemplates the characteristics of all phenomena as ungraspable like [space]; teaching the six classes of celestial and human beings with benevolence, compassion, sympathetic joy, and equanimity, shaving the head and donning the robes of the Three Jewels. The renounced bodhisattvas are together with all monks, for the Buddha's Dharma is non-dual, being supremely pure. Within the second dedication, the wisdom of the ultimate truth and the five supernormal knowledges are the distinct functions of the nature of wisdom; that is, taking the six supernormal knowledges as the objects of contemplation. In the third dedication, within the wisdom of non-arising, there are the four indestructible purities, because one's faith in the Buddha, Dharma, Saṅgha, and precepts cannot be destroyed. In the fourth dedication, one's power is equal to the Buddha's powers, that is: regarding the three characteristics, because all dharmas are originally non-existent, they are nominally called 'arising'; having existed, they return to non-existence and are nominally called 'cessation'; non-empty, existent dharmas are nominally called 'abiding'. Therefore, completely penetrating everything as empty and non-dual is called the emptiness of the characteristics of conventional truth, because they are empty of the characteristic of a single truth. In the fifth dedication, one skillfully calculates the powers of sentient beings, that is, the five aggregates: matter is different from emptiness, and matter aggregates to form large masses of matter, so the characteristics of matter are empty; thought after thought constitutes the mind, so the characteristics of mind are empty. Feeling, perception, and formations have neither aggregation nor dispersion, because their single characteristic is marklessness. In the sixth dedication, there is the Buddha's power of conversion, that is, the twelve sense bases: the outer six sense objects and the inner six sense faculties are the places into which consciousness enters, and are therefore called 'bases'. Its wisdom-contemplation is neither on the outside, nor on the inside, nor in between, because all dharmas have no self or other. In the seventh dedication, heading toward unhindered wisdom constitutes the eighteen unique qualities. The six sense objects, six sense faculties, and six consciousnesses form a single combined characteristic; all dharmas are likewise. In the eighth dedication, according to natural wisdom, there are causes and effects: good and bad are called causes; suffering and pleasure are called effects. That from which things arise is the cause; that which is produced is the effect. Cause and effect are both empty, neither arising nor ceasing, because all are of a single combined characteristic. In the ninth dedication, because of receiving the Buddha, Dharma, and Saṅgha, it refers to the emptiness of the two truths: when causes and conditions aggregate, it is called existence, yet existence is not an inherent existence; when causes and conditions disperse, it is called non-existence, yet non-existence is not an inherent non-existence; therefore, existence and non-existence have no dual characteristics. In the tenth dedication, one transforms all sentient beings with sovereign wisdom, that is, the ultimate truth of the middle way: prajñā abides in the middle and penetrates all dharmas without dual characteristics, increasingly entering the noble stages; this is called the contemplation of the semblance ultimate truth, not the contemplation of the ultimate truth [itself], for the contemplation from the first bhūmi upwards is the true contemplation. These are explanations of stages imputed to the Triyāna. The reason we know this is that the sūtra clarifies that the preceding thirty minds are all the dharmas of ordinary beings and not noble stages. From the first bhūmi upwards, the root text of the sūtra does not establish its doctrinal meaning in common with the Triyāna, and the textual expressions are largely identical, so no distinction is needed. From "At that time, through the Buddha's spiritual power, the earth shook..." onwards, the fifth [part] clarifies the verification of reality and manifest achievement. This text has two [parts]: first, the shaking of the earth, raining of flowers, and so forth, as confirmation; next, the statement that "Bodhisattvas of the ten directions all gathered like clouds" is the second, clarifying that all noble ones confirm it to encourage faith and circulation. Within each of these two texts there are two [parts], namely explaining the characteristics and concluding with its extension to other directions. As for the verses, first comes the intention, and afterwards the versification. The verses are ninety-four: the first fourteen verses praise the essence of practice. To speak of "using wondrous markless wisdom to contemplate the true characteristic of dharmas" means that the derivative function relies on the essence. Mundane practice is exhausted, and therefore it is most wondrous. Next, from "The bodhisattva's gift of Dharma" onwards, sixty-eight verses praise sentient beings and bodhi. Next, from "Just as tathatā..." onwards, two verses praise the limit of reality. Next, from "Such extraordinary..." onwards, ten verses conclude with praise. Within bodhi and sentient beings, the first eight verses praise the three karmas functioning in accordance with wisdom; next, from "All in the ten directions" onwards, twenty verses praise physical karma being not in vain; next, from "Reverence" onwards, twenty-two verses praise verbal karma; next, from "Equal to the number of sentient beings" onwards, eighteen verses praise mental karma, and so forth. This assembly answers the preceding questions on dedication.