大方廣佛華嚴經搜玄分齊通智方軌 3.8.2

3.8.2

Furthermore, the six right views are the wisdom capable of knowing. According to the *Vajra-ṛṣi-śāstra*: First is the right view of real meaning, which can know the phenomena of principle. Second is the right view of practice, which can know the phenomena of practice. These two are the import of the teaching. Third is the right view of teaching, which can know the phenomena of teaching. Fourth is the right view of leaving the two extremes, which knows that the previous phenomena of principle are not grasped through subjective sentiment. Fifth is the right view of the inconceivable, which knows that the previous phenomena of practice achieve virtue and transcend sentiment. Sixth is the right view of faculties, desires, and natures, which knows that the previous phenomena of teaching are spoken in accord with the minds of sentient beings.

In the second section, which explains the purpose, it begins with an interrogation of "why?" Next comes the answer, the text having two parts: the first is general, and the subsequent nine are specific. Furthermore, "at the time when the Buddha-Dharma is about to be destroyed, borrowing the Dharma of another venerable one to recite and uphold" refers to following whatever venerable one's teaching corresponds to the time of destruction.

In the third section, the bodily empowerment, the text has four phrases: first, not departing from the original; second, by spiritual power; third, extending the right hand; fourth, rubbing the crown of the head. The sūtra lacks the first two phrases.

Within the text explaining the fundamental division, there are two parts: first, addressing; next, narrating. In the second text, there are three parts: first, clarifying that the goodness of vows constitutes the substance of the bhūmis; second, listing the ten names to reveal the marks of the bhūmis; third, citing the Buddhas' identical praise to reveal the essential superiority of the bhūmis. Within these three, each has two parts.

Within the first, the substance of the bhūmis, the first phrase is general, and from "without fault" onward is specific; the rest is distinguished as in the *[Daśabhūmivyākhyāna]* commentary. In the second, the marks, the text is divided into two: first, the question; next, the answer. The answer text has three parts: first, the positing, which has two parts; next, the listing, which has two parts; third, the conclusion. In the third section, the text is divided into two: first, "I do not see...", citing the Buddhas' identical praise to reveal the essential superiority of the bhūmis; second, from "why?" onward, revealing the essential superiority of the bhūmis and explaining the reason why the Buddhas identically praise them. This text has two parts: first, the question; next, the answer. The answer text has four phrases: the first phrase cites this realization-practice to explain the Buddhas' identical praise; the second phrase indicates that it is not only what is realized by that supramundane [wisdom], but also what is practiced through worldly expedients; the third, the phrase "namely...", reveals the second luminous Dharma gate mentioned earlier; fourth, from "Sons of the Buddha" onward reveals the first superior and marvelous Dharma mentioned earlier. This aligns with the outline of the root text of the sūtra in the commentary; the remaining text can be understood accordingly.

Furthermore, the commentary states that regarding "certainty," according to the *Bodhisattvabhūmi*, there are three kinds: first, certainty of lineage, which determines the Buddha-lineage; second, certainty of understanding and practice, which determines the arousal of the thought [of enlightenment]; third, certainty of realization, because one definitively attains the Dharma; this is the third. Furthermore, regarding "good certainty": first, explaining "good certainty" follows along; next, regarding "certainty," explaining the meaning of certainty, the word "good" follows along, interpreting the meaning of certainty with respect to "good." Third, within "supremely good certainty," according to the commentary there are four meanings combined in the explanation: the first is general, and the latter three are specific. Among the three, they refer to realization, auxiliary [factors], and non-abiding. Another explanation: the first is principle, the next is wisdom, the third is stage and teaching-phenomena, and the fourth is in terms of marks, which is the uncontaminated, and also the auxiliary path; it should be considered and subsumed accordingly.

According to the commentary on the *Pañcaviṃśatisāhasrikā-prajñāpāramitā-sūtra*, there are the names of the ten bhūmis of the triyāna: first, the bhūmi of dry wisdom; second, the bhūmi of nature; third, the bhūmi of the eight persons; fourth, the bhūmi of seeing; fifth, the bhūmi of thinning; sixth, the bhūmi of separation from desire; seventh, the bhūmi of what has been done; eighth, the bhūmi of the pratyekabuddha; ninth, the bhūmi of the bodhisattva; tenth, the bhūmi of the Buddha. These ten bhūmis are utilized by the ekayāna and entered by the triyāna. Here, the fundamental division is spoken according to the āgama of its own meaning.

In the text of the division of request, there are broadly two divisions: first, Vajragarbha speaks and then remains silent, and the bodhisattvas and Buddhas all request together; second, from "observing" onward, showing the boundaries of what is to be spoken so that the assembly rightly knows. In the former, dividing according to the person, the request is twofold: first, the request of Mokṣacandra; second, the request of the great assembly; third, the request of the Buddhas' empowerment. Within these three, in the first request of Mokṣacandra, the text is divided into three pairs, in all of which the speaker is initially silent and declines to speak, and afterward the making of the request is clarified.

In the first pair, first, Vajragarbha speaks and then remains silent; afterward, Mokṣacandra knows the doubt in the minds of the assembly and inquires and requests on their behalf: "The benevolent one is capable of speaking, and the great assembly is able to hear. Why do you not speak?"

In the second pair, first, Vajragarbha relies on the previous inquiry and reveals the intention behind his silence as a reply: because the Dharma is difficult to speak, and realization and faith are difficult to attain, therefore I do not speak. Relying on this, Mokṣacandra praises the assembly and requests again: "I thought what other intention the benevolent one might have, that you say realization and faith are difficult to attain and therefore do not speak? Now this bodhisattva assembly gathered here is purely good, possessing realization and possessing faith; the benevolent one should speak." This is the second pair. The two pairs above praise the persons in order to make the request.

In the third pair, first, Vajragarbha relies on the words of the previous request and cites the detriments to decline: "Although this assembly is pure, other sentient beings who delight in the lesser, hearing it, will give rise to doubts and long suffer decline and distress. Because there are these two detriments, therefore I do not speak." Mokṣacandra relies on this to praise the Dharma and repeat the request: "The benevolent one should simply speak, and do not worry about the assembly's doubts. The Buddhas protect and consider them, causing people to understand easily; speaking brings many benefits, so do not fear decline and distress." However, Mokṣacandra's request still leaves room for meaning, while Vajragarbha's declining the request has exhausted reason; here speech is cut off, and he merely remains silent waiting for other requests out of reverence for the Dharma.

In the sūtra for the first pair, first, Vajragarbha speaks and then remains silent. From "At that time, all..." onward, it clarifies the doubts in the minds of the assembly and Mokṣacandra making the request. In the former, there are two phrases: first, Vajragarbha finishes speaking the names of the bhūmis, summarizing what came before and introducing what follows; second, remaining silent and not speaking, precisely waiting for subsequent requests, in response to which the lower assembly gives rise to desire and gives rise to doubt. In the lower request, it first clarifies that the great assembly hears the names and desires the meaning, sees the silence, and gives rise to doubt; from "At that time the great bodhisattva..." onward, it clarifies that Mokṣacandra knows the doubt and makes the request. Furthermore, within the former, first, in response to the speaking of the names, having heard them, they desire the meaning; from "each formed this thought..." onward, in response to the lack of analysis, seeing the silence, they give rise to doubt. "For what cause" refers to giving rise to doubtful thoughts regarding that speaker. Saying "for what reason" refers to giving rise to doubtful thoughts regarding the listening assembly.

In the second section where Mokṣacandra knows the doubt and makes the request, there are three distinct phrases: first, identifying the requester, Bodhisattva Mokṣacandra; second, knowing the assembly's doubt and making the request on their behalf; third, citing the words of the request. The verse of the request is divided into five parts, distinguished through two gates: the distinction of questioning and requesting. Questioning refers to questioning the silence and dispelling the assembly's doubts. Requesting refers to requesting the speaking to satisfy the desire of the assembly's minds. In the verses, the first two verses question the intention of the silence; the third verse requests his proclamation; the latter two verses omit questioning and requesting, though in principle both should be present. Second, in terms of what is praised, it distinguishes between speaker and listener. The first verse praises the speaker as capable of speaking, to dispel the great assembly's doubt regarding the cause; the latter four verses praise the assembly as capable of hearing, to dispel the great assembly's doubt regarding the reason. Within the four verses for the listeners, the first two verses praise the assembly of identical Dharma; next, one verse praises the assembly of different Dharma; the final verse generally praises both assemblies. However, these are also called identical birth and different birth.