大方廣佛華嚴經搜玄分齊通智方軌 3.8.4

3.8.4

As for the purport of the text, the superior power of the Dharma of this sūtra empowers those who hear it, even to the extent that when the fire kalpa is exhausted, one can still hear the sūtra. When the treatise says "and so forth," it means that through the other two disasters, one is also able to hear it. Question: How do they hear it? Answer: Those devas previously heard it from the Buddha, and now it is expounded for them. This is spoken with regard to the extreme limit and is not restricted to this time alone. Among the nāgas there was already the sūtra, hence it is cited. Furthermore, the "three gradations" are precisely the three jñānas: the preparatory, the fundamental, and the subsequently attained. This may be inferred and understood accordingly. Alternatively, they may simply be the doctrinal, the realized, and the non-abiding. Second, from "At that time Vajragarbha Bodhisattva" onward, he demonstrates the scope of the exposition to cause the assembly to have right knowledge. In this sūtra, first, the compiler of the sūtra clarifies the indications that Vajragarbha is about to speak and reveals the intention of the exposition; thereafter, he directly clarifies the verse utterances spoken by him. In the former text, first, he demonstrates the mode of exposition, where observing signifies exposition. Inner illumination and scrutiny are called "observation"; looking around with the eyes can also be called "observation." To manifest his own lack of bias, he observes the ten directions. Below, the clarification of the intention of the exposition can be understood. Vajragarbha speaks the verses with two intentions: first, to demonstrate personally that he possesses the wisdom capable of speaking, thereby dispelling the assembly's doubt as to "by what cause"; second, to show that he does not fear that the assembly is incapable of listening and hearing, thereby dispelling the assembly's doubt as to "by what condition." Question: What benefit does the assembly have? Answer: They benefit on account of two meanings. First, the great benefit of the meaning: demonstrating that reality transcends words, and that only the profound is delightful; therefore they obtain benefit. Second, the greatness of the taught doctrine: that they are able to hear it now, and so they rejoice and deeply give rise to right faith. Within the verse text, there are thirteen and a half verses: the first seven and a half verses clarify the greatness of its meaning; the subsequent six verses clarify the greatness of its exposition. Within the text on the greatness of the meaning, the text is divided into two: the first three and a half verses reveal the Buddha-Dharma; the subsequent four verses adduce that Buddha-Dharma to reveal that the bhūmis transcend speech. Now, in order to clarify the bhūmis, why is it necessary to reveal the wondrous subtlety of that Buddha-Dharma? Because while the bhūmis are in the cause, articulating their profound meaning is concealed; whereas the Buddha-Dharma is in the fruit, demonstrating its profound meaning is manifest. Therefore, clarifying the Buddha-Dharma reveals the profundity and subtlety of the bhūmis. Between cause and fruit, the high and the low are as different as heaven and earth; how could they reveal each other? However, although this accords with the high and low of persons, the fundamental nature of the Dharma does not differ. It is just like empty space, which is differentiated according to feet and inches: the difference is itself empty space, and the dharmas of the bhūmis are like this. Within the first text, the first one and a half verses directly manifest the subtlety of the Dharma; the subsequent two verses bring out the nature and characteristics of this subtlety, namely the two nirvāṇas. The first text has two parts: first, a general explanation of subtlety; second, from "Only the wise" onward, an explanation of its characteristics. The first text has four points: first, it is subtle; second, it is a path difficult to know; third, it is beyond conceptualization, which the treatise calls non-conceptualizing; fourth, it is called untainted and undefiled, though the sūtra lacks this phrase. The lower three phrases possess it. Furthermore, it is also permissible that below "untainted and undefiled" there are four meanings: "difficult to attain" belongs to the preceding, and "untainted" faces downward. Or both directions may apply; this may be reflected upon and determined. First is the purity of contemplative understanding; second, from "the wise" onward, the practice and realization accord with the real; third, from "own-nature" and so forth downward, the intrinsic nature is pure; fourth, from "neither ceasing" and so forth downward, the virtuous functions are unimpeded. This is distinguished according to the treatise, and the sūtra is likewise the same. Furthermore, there is worldly wisdom, which clearly understands in accordance with what is heard; below, worldly wisdom is adduced as following the text to reveal that true wisdom does not follow what is heard. Moreover, the treatise concludes: contemplative understanding is extremely subtle, concluding "not defiled." Second, reliance concludes "the wise" and so forth; the principle and wisdom serve as mutual reliance. Third, purity is extremely subtle, concluding "intrinsic cessation" and so forth. Merits and so forth conclude "neither ceasing nor arising" and so forth. Furthermore, the first is supramundane, and thus unlike worldly absorption; the second is genuinely accomplished, and thus unlike the non-Buddhists; the third is fundamentally pure, and thus unlike the venerable ones whose purity is newly initiated; the fourth is quiescence with constant function, and thus unlike the śrāvakas and so forth. The remaining meanings can be understood. Regarding the subsequent two verses that bring out the nature and characteristics of subtlety, the text is divided into two: first, two phrases are its common characteristics; subsequently, one and a half verses are the uncommon characteristics. The uncommon characteristics have two parts: first, from where is one liberated, meaning departure from the destinies; second, five phrases that show how one is liberated. The five phrases are divided into five: first, contemplative understanding entering into suchness, the so-called state equal to the characteristics of nirvāṇa; second, applying antidotes to abandon obstacles; third, clarifying the complete perfection of the virtues of the essence; fourth, the dharmakāya, which transcends because it is eternal; fifth, one phrase that is its liberation, intrinsically unobstructed. Furthermore, regarding what the treatise says about "not being grasped solely by beginning, middle, and end, or prior, middle, and posterior": this pertains to the principle of wisdom, not the phenomenal functioning of wisdom. In terms of principle, does wisdom arise and affliction then cease? Or does wisdom arise as affliction ceases? Or are they simultaneous? This is called the "middle." Or does affliction cease and wisdom then become accomplished? None of these is acceptable, for all entail errors such as eternal arising, eternal non-arising, eternal cessation, or eternal non-cessation. The beginning, middle, and end are grasped like the nature of dependent origination. Furthermore, regarding "such contemplative wisdom" and so forth: it sequentially concludes the previous five meanings of nirvāṇa destroyed by upāya among the uncommon characteristics, which can be understood. Second, within the adducing of the Buddha-Dharma to reveal that the bhūmis transcend speech, there are four verses: the first one and a half verses adduce the previous two kinds of nirvāṇa to assimilate them to the dharmas of the bhūmis; the subsequent one and a half verses directly clarify that the essence of the bhūmis is difficult to speak of and difficult to hear; the next verse uses an analogy for the difficulty of speaking and hearing. Within the former, three phrases reiterate the aforementioned Buddha-Dharma as quiescent and transcending speech, and below are three phrases revealing that the bhūmis are difficult to speak of and difficult to hear. Furthermore, when the treatise says "the bhūmi is the contemplation of the sphere," it is either called the division or the objective referent. Second, the greatness of the exposition: in the text there are six verses, which in meaning are divided into five: the first verse and three phrases manifest the scope of the exposition; the next three phrases manifest that he himself is without fault and exhort the assembly to eliminate errors; the next one and a half verses reveal that the mode of exposition is abridged and not broad; the next verse exhorts the assembly to listen respectfully, manifests that he expounds well, and generates respect and love in the assembly; the next verse manifests that he has obtained power and concludes the scope of the exposition. Furthermore, when the treatise says "only speaking one portion," it refers to the causal portion. The bhūmis have two portions: first, the cause; second, the fruit. The cause refers to the cultivation of worldly upāya practices, which is the scope of preparatory wisdom; the fruit refers to the true realization arising transcendent of marks, which is the scope of right realization. When true realization transcends words, the causal characteristics can be discussed; now, because only the cause is spoken of, it says "speaking one portion." Moreover, it may also be understood in terms of stages. Being "gradually accomplished through causes" means that hearing, contemplating, and so forth are not accomplished suddenly but gradually; hence it is so stated. Moreover, in terms of the meaning of supporting accomplishment, this has two meanings: first, supporting the cause; second, supporting its realization. In the cultivation of the taught exposition, there are two aspects: first, the true mind ultimately achieving fulfillment of virtues, hence it is so called; second, the contemplation-cultivator's true mind departing from delusion to inwardly illuminate the dharmadhātu, hence the name. These two correspond to the true exposition of subsequent attainment; thus they are named the taught exposition. What does not correspond belongs to the greatness of the meaning. The remaining text can be understood.