大方廣佛華嚴經搜玄分齊通智方軌 3.7

3.7

Fourth, regarding the explanation of the text: Question: How does this assembly differ from the second, third, fourth, and fifth assemblies above? Answer: There are for now four differences: First, the distinction between tainted and untainted. Second, the distinction between root and branches. Third, the distinction between common and uncommon, because humans, devas, śrāvakas, and others all alike draw upon the ten grounds. The Daśabhūmivyākhyāna says: "It is also able to generate the practice of the paths of humans and devas, while other [teachings] do not." This may serve as a standard. Fourth, the distinction of stages. Everything is like this. Question: Why is it that this assembly alone does not reveal a distinct location, nor the mutual merging of substance and function, nor the emission of light, coming and going, assembling of the multitude, and ornaments? Why is this? Answer: Because it intends to reveal that this assembly is the realization of the non-duality of phenomena, and that substance and function, far and near, are without difference; hence, there is no need to manifest a distinct location and so forth. Furthermore, this assembly and its contents concern the realized Dharma, which cannot be indicated in its subtle purport by distinctive phenomenal matters, but can only be revealed in its general characteristics. Ponder this according to the above. This assembly contains eleven chapters, which broadly divide into two: First, there are nine chapters explaining the virtuous functions accomplished through conditions. Next, there are two chapters clarifying the substance and function of nature-origination (dharmatā-samutpāda), which serve as the Dharma to be studied in all assemblies. Within the first nine chapters, there are broadly two parts: First, there are six chapters explaining the fulfillment of causal practices. Next, from the "Inconceivable Chapter" onward, there are three chapters of scripture explaining the fruits attained through the accomplishment of causes. Question: Why is the fruit not explained in a distinct location? Answer: Throughout this sūtra, above and below, the Dharma is fully revealed and principle is exhausted; venerating the high Buddha-ground as unexplainable is considered standard. That it is explained here is to demonstrate identical realization, briefly raising the fruit to reveal the cause; hence it is explained. Within the first six chapters, there are two parts: The first one explains the substance of the stages of practice. The next five chapters explain the virtuous functions. Regarding the section on the substance, it has three [parts], or again it makes six, or divides into nine, or is judged as ten, or again is split into forty-eight. Furthermore, what is explained here comprehensively resolves difficult passages in the treatise (Daśabhūmivyākhyāna). The reason for this is that this commentary combines with the treatise to form a single sub-commentary. The three parts are the so-called preface, the main body, and the dissemination. Regarding the Dharma explained within these three, it essentially consists solely of realization and teaching. Since realization and teaching differ, the three divisions are also different. Regarding the three of teaching: From the beginning up to the Section on Arising is its preface, because this initiates the main teaching. From the primary text onward is its main body; within it, although there are extensive and brief [treatments], because they identically teach the Dharma of the grounds, it is judged as the main body. From "Benefits of the Ground" downward, which encourages faith and transmission so that its benefit reaches future generations, it is judged as dissemination. It can also be divided into four, taking the final section of reiterative verses (gāthā). Regarding the three of realization: The initial one, the preface section, is judged as the preface. Entering samādhi is the main body of realization, because by virtue of entering samādhi, actual realization is directly revealed. The Daśabhūmivyākhyāna states that this samādhi is the substance of the Dharma. As for the meaning of dissemination, there are two explanations: First, extending one's own virtues to permeate the stage of faith is termed dissemination. If according to this meaning, everything from the Section on Empowerment onward is dissemination, because teaching what one has attained oneself causes bodhisattvas of faith to realize and enter the grounds. Second, flowing into future generations is called dissemination. If according to this meaning, the Section on the Benefits of the Ground is termed dissemination. As for making six [parts], they are divided according to what is practiced: From the beginning up to the Section on Arising is the reason for initiating transformation, meant to generate faith in beings. Second is the Root Section, which briefly teaches the Dharma of the grounds and praises its excellence, giving rise to joy and aspiration in the assembly. Third is the Section on Request, which expresses the ground in words to cause right understanding to arise. Fourth is the Section on Explanation, which extensively clarifies the characteristics of cultivation, causing beings to give rise to practice. Fifth is the Section on Reflection, which uses metaphors to reveal virtues. Sixth is the Benefits of the Ground, which clarifies that when virtues are perfected, one accords with and realizes the Dharma of the grounds. The Daśabhūmivyākhyāna states: "By obtaining the power of the Dharma, the great earth shook," and so forth. As for making nine [parts]: Beginning from the preface section up to the Section on Request constitutes six; from the Section on Explanation onward is judged as the seventh; the Section on the Reflection of the Ground is the eighth; and the Section on the Benefits of the Ground is the ninth. It may also be divided into ten by adding the reiterative verses. Within these ten, what is explained has three aspects: First, in terms of the characteristics of transformation, they collectively serve to initiate teaching. Second, in terms of the intent of transformation, they collectively serve to reveal realization. Third, following the essentials of the doctrine, realization and teaching are both explained. Regarding the initiation of teaching: When the Tathāgata is about to speak, he first relies on time and place, manifests signs to assemble the multitude, and initiates what is to be spoken; this constitutes the preface. The preface having been set forth, when he is about to speak for the assembly, Vajragarbha silently enters samādhi, revealing that by his own realization he is able to speak for the multitude and also to receive empowerment; hence the second part clarifies the Section on Samādhi. Because he enters samādhi, the buddhas of the ten directions praise him and bestow power upon him; hence the third part clarifies his Section on Empowerment. Having obtained the holy power, he wishes to speak for the assembly, but concentration is without speech and it is fitting to arise from quiescence; hence the fourth part clarifies his Section on Arising. Having arisen from concentration, he briefly proclaims the characteristics of the grounds to initiate the subsequent extensive explanation; hence the fifth part clarifies his Root Section. However, in that root section, he only briefly states the names of the grounds without extensive distinction; the great assembly, thirsty and yearning, upon hearing the names desires the meaning and mutually bows and requests; hence the sixth part clarifies his Section on Request. The assembly having requested, he now properly and extensively presents it; hence the seventh part clarifies his Section on Explanation. Up to the tenth ground, all of this is teaching; because the Dharma is difficult to understand, it is fitting to reveal it through metaphors, hence the eighth part clarifies the Section on the Reflection of the Ground. The teaching having concluded, it is fitting to reveal the superior benefits to encourage faith and transmission; hence the ninth part clarifies the Section on the Benefits of the Ground. Having revealed the Dharma, it is fitting to express it in verse; hence the tenth part concludes the preceding with verses of praise. Regarding the revealing of realization: The intention behind the transformation essentially aims at revealing realization. Among them, the first section reveals the preface to realization, and the subsequent nine directly reveal it. Among the nine, the first three reveal realization in terms of characteristics; the next four sections reveal realization in terms of teaching; the next one section reveals the benefits of realization in terms of those gathered and transformed; and the next one section reiterates the virtues of realization. Among the first three, the initial Section on Samādhi relies on entry to reveal realization. The second, the Section on Empowerment, uses empowerment to reveal the marks of attaining realization; hence the Daśabhūmivyākhyāna says: "Why is empowerment bestowed? Because of attaining the Dharma-light of the Mahāyāna." The third, the Section on Arising, relies on emerging to reveal quiescence; since teaching requires arising, this reveals that what was entered is quiescent and beyond words; hence the Daśabhūmivyākhyāna says: "Concentration is without speech, therefore it is fitting to arise." Among the next four, the first Root Section briefly speaks to reveal realization; the second Section on Request brushes away characteristics to reveal quiescence; the explanation and reflection rely on marks to express virtues—within the Section on Explanation, it relies on cultivation to express virtues, and the Section on the Reflection of the Ground borrows metaphors to reveal virtues. The Section on the Benefits of the Ground addresses those gathered and transformed to reveal the benefits of the grounds; hence the lower text says: "By obtaining the power of the Dharma, the earth shook and flowers rained down." The verses are the same as before. These differences identically serve to reveal realization. Regarding the dual explanation of realization and teaching according to the essentials of the doctrine: The essentials of this chapter do not go beyond realization and teaching. Among the nine, the first one is the preface, and the subsequent eight directly reveal the characteristics of realization and teaching. Among the eight, the first one, the Section on Entering Samādhi, shows direct realization, and the subsequent seven sequentially clarify the arising of verbal teaching. The meaning of the sequence is as in the first section. What is referred to as ten is divided into ten according to the differences among the grounds. The three assemblies above are all the same as this; this can be used as a guideline to reflect on and encompass them. As for forty-eight: the first ground has eight sections, the second ground has two sections, up to the tenth ground having eight sections of difference; altogether one chapter has forty-eight sections. Between this sūtra text and the root text of the Daśabhūmivyākhyāna, there are many additions and omissions; regarding the differing texts, they are distinguished by four methods, which will be understood when reaching the text below: First, where passages omit or lack text, it should be added, placing a vertical stroke on the left side; dots at the base signify the missing number of phrases; where passages differ in wording but agree in meaning, a dot is placed between the first characters of the phrase; where sets of ten phrases differ in order from the treatise, they are aligned on the left of the phrase and marked with dot numbers; where phrases have excessive additions, they are bracketed top and bottom on the left. These are all established based on the treatise. What the treatise does not distinguish is likewise not discussed. Furthermore, additions in the treatise are known according to this. Moreover, regarding these forty-eight sections of text, a single ground comprises forty-eight, and the remaining grounds are analogous; they should be understood in this way. How is this known? The author of the treatise himself distinguished the varying prominence, omission, abrogation, and flourishing of the grounds; inferring by principle, reasonably they should all possess them. In the initial preface section there are four [parts]: First, clarifying the time of the teaching; second, distinguishing the master of transformation; third, clarifying the dwelling place relied upon for teaching the Dharma; fourth, distinguishing those who heard it together. Regarding the dwelling place, there are two: First, clarifying the general place; second, from "palace of mani gems" downward, clarifying its specific place. In the fourth part, distinguishing those who heard it together, there are six: First, determining the persons; second, from "all these bodhisattvas" downward, praising their virtues; third, from "their names were" downward, listing the names of the virtuous ones; fourth, from "immeasurable" downward, distinguishing the number of those named; fifth, clarifying the places they came from; sixth, indicating and listing the leaders—the sūtra lacks the fifth clause. Within the former there are four: First, distinguishing the Mahāyāna from the Hīnayāna; second, from "in anuttara" downward, distinguishing the final from the initial; third, distinguishing abiding from retrogressing; fourth, from "from other regions" downward, distinguishing the new from the old. Within the former, first determine the persons listed, and next clarify the purpose of the sūtras in distinguishing persons. As for persons, a general explanation yields two types: First, the assembly of primary capacity whom the holy transformation reaches, such as the people of the stage of faith mentioned in the treatise; second, the people of reflected influence confronting the holy transformation, such as the bodhisattvas listed here. As for the purpose of distinguishing persons, the sūtras list persons with four intentions: First, to manifest the benefit of transformation, as the Mahāparinirvāṇa-sūtra lists the learners subject to impermanence; second, to reveal the definitive nature of the teaching in the presence of [great] persons, as the sūtra states: "Although one may speak much in an empty place, it cannot be called a true lion's roar. Only when one proclaims in the presence of such people of great wisdom can it be called a true lion's roar"; third, to use persons to distinguish the Dharma, such as using the ten faiths to extensively correlate with the leaders; fourth, to cite those who heard it together to establish credibility. Here, listing the assembly combines the latter three meanings. Distinguishing abiding from retrogressing: Generally speaking, retrogression has three types: First is retrogression from attainment, meaning that what was previously attained is subsequently lost; second is retrogression from the unattained, meaning retrogressing, abiding, and not entering into superior progress; third is retrogression in practiced conduct, meaning that when multiple practices previously cultivated were all integrated into oneself, later when one practice becomes manifest the others do not, and where they do not manifest is termed retrogression. Now, applying these three to the stages, this principle is not absent. Before understanding and practice, one's share is not yet firm, and whatever has been attained can easily be lost; thus one possesses all three retrogressions. From the first ground up through the sixth ground, one cultivates the path sequentially and cannot arise all at once; hence there is retrogression in practiced conduct and from the unattained. From the seventh ground upward, one's stage is not yet consummate, so there is retrogression from the unattained. Such are the characteristics of retrogression. That from which one is separated is non-retrogression. However, those three retrogressions are extensively divided into five: Regarding the first, retrogression from attainment, it is divided into three according to meaning: First is retrogression by extinction, meaning the wholesome roots of external ordinary beings are severed and extinguished by wrong views. Second is retrogression by loss, meaning those in wholesome destinies whose faith is not yet established can retrogress and lose it, giving rise to the mind of the two vehicles—like Śāriputra and others, who, though not retrogressing to the point of becoming icchantikas, could no longer manifest the bodhicitta. Third is retrogression by suspension, meaning that from the gotra stage upward, one may temporarily give rise to traces of affliction and karma, suspending what one practiced so that it does not manifest; this is called retrogression by suspension. Connecting these three with the other two retrogressions, they are collectively stated as five. External ordinary beings possess all five of these. In the stage of faith in wholesome destinies, they only lack retrogression by extinction, but have the other four, because they do not sever wholesome roots to become icchantikas. From the gotra stage upward, they lack extinction and loss, having the remaining three. From the first ground upward, they lack the first three, having the remaining two. From the seventh ground upward, they only have the unattained, lacking all other four. In the tenth ground, strictly speaking in terms of the causal stage, they lack all five retrogressions, yet with respect to the fruit of Buddhahood they still have the unattained. Such are the characteristics of retrogression; non-retrogression can be known accordingly. Furthermore, if relying on this sūtra, from the stage of faith-practice and understanding onward, there is only retrogression from the unattained, and none of the others; this is according to one aspect. If according to Samantabhadra's own essence, there are no retrogressions at all; ponder and encompass this according to the above. The Dharma of the grounds is deep and secret, not known by coarse intellects. Why is this? Because the Dharma of the teaching of the grounds relies on the various vehicles and worldly good deeds to reveal the scope of the doctrinal meaning of the Āgamas. Although it relies on these to reveal the principle of the Ekayāna, the Triyāna and Hīnayāna still abide in their own traditions without losing their own tenets. Just as salt makes soup, the salt abides in its own nature while the reality of the soup is accomplished. The text and meaning below should be understood according to this standard. There are three kinds of bodhi: First, entering the nature-ground is called attaining bodhi; second, the first ground; third, the Buddha-ground. Therefore, in the Mahāparinirvāṇa-sūtra it is said that a srotāpanna arrives after eighty thousand kalpas, up to a pratyekabuddha who arrives after ten thousand kalpas, meaning they arrive at the nature-ground. Question: Anuttarā [samyaksaṃbodhi] resides in the fruit; why does it extend to the cause? Answer: This is also not fixed; hence the Pañcaviṃśatisāhasrikā-prajñāpāramitā-sūtra speaks of five bodhis, namely: generating the mind, subduing the mind, clarity, emerging and arriving, and unexcelled bodhi. The Ekayāna has ten bodhis, as explained below in "Leaving the World". There are five kinds of birth: First, birth from the dharmatā, where the six sense faculties are superior, beginningless and naturally so; second, birth from actual retribution, meaning that which is obtained from cultivating wholesome [actions] in the past; third, the dharmakāya of arising, perishing, and change, meaning that obtained by conditionally illuminating the untainted; fourth, the body of fragmentary birth and death, meaning that obtained by karma in the three realms during ordinary states; fifth, the transformation body, manifested and received in accordance with beings. All of these are explained in terms of the Triyāna, not the Ekayāna. Why does the beginning of this assembly mostly explain in terms of the Triyāna? Because the "Ten Grounds Chapter" is common to the faith and aspiration of the Triyāna. Regarding the praise of virtues, the text has two parts: first, specific; second, general. The bodhisattva's merits cannot be revealed all at once, so they are first praised specifically; yet specific praise cannot exhaust them, so they must be concluded generally. Within the specific there are again two: First, a brief praise; second, from "well able to transform" downward, an extensive praise according to virtues. The bodhisattva's vast virtues cannot be revealed all at once, so they are first praised briefly; yet a brief praise cannot be complete, so they must be praised extensively. Within the brief there are two: First, praising their own share; second, from "the buddhas, the tathāgatas" downward, praising their superior progress. The second, the extensive praise, has twenty phrases: The first twelve phrases expand upon the own-share above; the second has eight phrases expanding upon the superior progress preceding it. Within the expansion of the own-share, it is subsumed into two: The first six clarify the fulfillment of their practice and cultivation; the next six clarify the complete endowment of virtuous functions. Within the fulfillment of practice and cultivation, the first three benefit others, and the latter three benefit oneself. In the former text, the first phrase is general, and the latter two are specific. According to the sūtra, one phrase is missing among the two. In the second, benefiting oneself, the text has three: first, vows; second, cultivation; third, clarifying the accomplishment of practice. In the second part, complete endowment, the text has six phrases: The first three benefit others, and the latter three benefit oneself. Among those benefiting others, the first clarifies bodily action, the next clarifies mental action, and the last reveals vocal action. In the second, benefiting oneself, there are three: First, excellence in practice and cultivation; second, complete endowment with all virtues; third, from "all that is" downward, sovereign marvelous function. In the second part, which expands upon the preceding superior progress, there are eight distinct phrases: The first four clarify their superior three actions subsuming what is cultivated and practiced; the latter four clarify their vast three actions completely possessing all virtues. Among the former, the first three clarify the superior three actions, and the latter one clarifies subsuming what is cultivated and practiced. The latter four are also like this: the first three clarify their vast three actions, and the latter one reveals their complete possession of all virtues. Among the initial superior three actions, the first clarifies bodily action, the next vocal, and the last mental. In the latter four phrases of text, the first three phrases clarify the vast three actions: their bodies appearing universally is vast bodily action, their voice being heard everywhere is vast vocal action, and their minds penetrating thoroughly is vast mental action; the fourth, single phrase is the complete possession of all virtues. Here, responding to the fruit means that the response is the faculties and the fruit is the desire; furthermore, beings of lower grounds are definitely able to accomplish the fruit. The rest is as distinguished in the treatise. Furthermore, clarifying what is uncommon: First, uncommon with non-Buddhists; second, uncommon with the two vehicles. Furthermore, in the two dharmas and metaphors of the vajra: regarding the Dharma, the former is able to break and the latter is solid. Regarding the metaphor, the former takes the heartwood of a tree as solid, and pregnancy takes the fetus as able to break. In the Section on Samādhi, receiving power to enter concentration has three [meanings]: First, to attribute transformation to the Tathāgata, thus manifesting the receiving of power; second, although attained by oneself, in the presence of the superior person of the Buddha one does not possess independence and must respectfully receive [empowerment]; third, although one has partially realized this concentration, its ultimate fulfillment resides in the Buddha. Now, wishing to perform the Buddha's superior transformation, he must receive power. The structural divisions of the text can be known.