大方廣佛華嚴經搜玄分齊通智方軌 3.8.5

3.8.5

Regarding the section of the exposition, it is differentiated through six headings: first, explaining the name; second, clarifying the obstacles abandoned; third, distinguishing the principle revealed; fourth, clarifying the practices accomplished; fifth, the fruits obtained; sixth, explaining the text—all the bhūmis are identical in this. First, explaining the name: the first is named Joyous, for having accomplished the unsurpassed practice of benefiting oneself and others, and upon first realizing the stage of the noble ones, one generates immense joy; hence it is named the Joyous Bhūmi. Second, the obstacles abandoned: according to the Daśabhūmivyākhyāna, it is named the obstacle of ordinary beings' mark of self; according to the Mahāyānasaṃgraha, it is named the ignorance of the nature of ordinary beings. Furthermore, they are divided into two obstacles: first, discrimination of a dharma-self; second, karma of the evil destinies. Moreover, it cures two kinds of karma and one kind of retribution, namely upāya saṃsāra. How does it cure them? Like empty space and so forth, as explained at length in the treatise. Third, clarifying what is revealed: it refers to revealing the meaning of the dharmadhātu's omnipresence. Fourth, clarifying what is accomplished: accomplishing the dāna-pāramitā and the ten vows, and so forth. Fifth, clarifying the fruits obtained: if taken narrowly, the fruit is solely the realization of the emptiness of obstacles, obtaining the fruit of the extinction of all obstacles and the bhūmi stages, and so forth; if judged comprehensively, one obtains the principle of consciousness-only and the three non-natures, as well as obtaining śamatha, vipaśyanā, and so forth. Sixth, explaining the text: there are two parts: first, prose; later, verses. The prose has two parts: first, concluding the preceding to introduce the following; second, from "If sentient beings" onward, distinguishing the essence and characteristics of the bhūmi. These textual characteristics are twofold: first, distinguishing the section of the exposition; second, from "When the bodhisattva abides in such a way" onward, the section evaluating superior excellence. The text of the section of the exposition has one hundred phrases: the first forty phrases are called the abiding portion; the next thirty phrases are called the portion explaining the name; the final thirty phrases are spoken of as peaceful abiding. The first forty phrases should be known according to the treatise. Moreover, within the first ten phrases, the sūtra omits the assembly of pure mind. Within the thirty phrases explaining the name, the first ten are abundant joy; here the sūtra omits the text on celebrating joy. According to what is stated in the treatise, "joy of the mind" does not mean the essence of the mind is joy; it subsumes joy under the mind. Joy of the essence is also like this. As for "joy of the faculties," because the essence becomes the faculty after accomplishment, it is not the faculty of joy. The next ten are recollecting what will be obtained, and the subsequent ten are recollecting what is currently obtained. Within recollecting what is currently obtained, there are two parts: first, directly clarifying what is recollected as currently obtained; second, from "Why is that?" onward, extensively explaining the departure from the five kinds of fear; it may also be divided within the tenth. Within the text explaining fear, there are two parts: first, questioning; next, answering. Within the answer there are three parts: first, clarifying the fruit that is abandoned; second, from "Why is that?" onward, explaining the accomplishment of the marks of abandonment; third, from "Such a bodhisattva" onward, concluding generally. Furthermore, regarding the treatise saying, "Previously it spoke of bodily fear, and later of different bodily fear": the former clarified generally and the latter distinguished specifically, hence it is called "different bodies," not outside the body. Regarding the section on peaceful abiding, the text has three parts: first, generally clarifying peaceful abiding; second, from "namely faithful mind" onward, there are thirty phrases specifically clarifying peaceful abiding; third, from "The bodhisattva accomplishes such" onward, generally concluding peaceful abiding. Within the thirty phrases broadly distinguished, the first ten are faith, the next ten are practice, and the next ten are dedication; the remaining text is as in the treatise. Second, the evaluation of the vows: the text has three parts: first, evaluating the superiority of the vows; second, evaluating the superiority of practice; third, evaluating the superiority of the fruits. The ten vows are: first, the vow to make offerings to the buddhas; second, the vow to uphold the true Dharma; third, the vow to be foremost in embracing the Dharma; fourth, knowing the minds of sentient beings; fifth, named transforming sentient beings; sixth, named knowing the world systems; seventh, purifying the land; eighth, having identical mind and practice; ninth, making the three karmas not in vain; tenth, accomplishing bodhi. According to the Mahāyānasaṃgraha, there are ten vows: first, the vow of offering, vowing to make offerings to the supreme conditions, the field of merit, the master, and the Dharma Lord; second, the vow of upholding, vowing to accept and uphold the supremely wondrous true Dharma; third, the vow of turning the wheel of Dharma, vowing to turn the unprecedented wheel of Dharma within the great assembly; fourth, the vow of practice, vowing to practice all bodhisattva right practices according to what has been taught; fifth, the vow of accomplishment, vowing to accomplish the three-yāna roots of goodness of sentient beings in this receptacle world; sixth, the vow of attendance, vowing to go to all buddha-lands to constantly see the buddhas and always be able to respectfully attend them and listen to the true Dharma; seventh, the vow of the pure land, vowing to purify one's own land to settle the true Dharma and the sentient beings capable of practice; eighth, the vow of non-separation, vowing never to be separated from all buddhas and bodhisattvas in all places of birth, and to attain identical intentions and practices; ninth, the vow of benefiting, vowing to constantly perform deeds benefiting sentient beings at all times without ever letting them be in vain; tenth, the vow of right enlightenment, vowing to attain unsurpassed bodhi together with all sentient beings and constantly perform buddha-work. Furthermore, these ten vows are identical in meaning and not distinct from the previous ten vows.