大方廣佛華嚴經搜玄分齊通智方軌 4.15

4.15

Sixth, in explaining the text, the major division has three parts: first, the introductory verses; second, explaining the essence of the bhūmi; third, concluding with verses. The first has fifteen verses: first, fourteen verses where the devas and bodhisattvas praise, request, and make offerings; next, one verse where [Muktirāja] makes a request. Within the first fourteen: first, two verses where heavenly kings and devas and bodhisattvas rejoice in the Dharma and shower flowers in offering to the assembly of Buddhas; next, twelve verses where devīs sing praises of the Buddha's virtues. This text has three parts: first, one verse on making offerings with music; next, ten verses praising the Buddha's virtues; next, one verse on entering into contemplation of principle after having made offerings. Within the second group of ten verses, there are two parts: first, one verse where a devī praises the Buddha; next, nine verses where the Buddha's power causes the bodhisattvas' offering-articles to emit sounds, praising the Buddha's virtues and his mastery over the three realms: the first three verses on the container world, the next one verse on the sentient-being world, the next four verses on the enlightened-wisdom world, and the next one verse concluding with praise of their inexhaustibility. Within the passage on the enlightened-wisdom world: the first one praises the Buddha's vocal karma; the next two, physical karma; the next one, mental karma. The essence of the bhūmi has seven parts: 1. Generally explaining the section on the preparatory accumulation for the bhūmi, which is the remote expedient, having two parts: first, the general announcement, and next, the explanation, which can be understood. 2. The section on the practice of obtaining pure endurance, which is the proximate expedient. Both of these are preliminaries for approaching the bhūmi. 3. The section on obtaining supreme practice, which is the practice upon first entering the bhūmi. 4. The section on purifying Buddha-lands, and 5. the section on obtaining mastery; these two are the sections on abiding steadily in the bhūmi. 6. Great supremacy, and 7. the section on explaining the name; these two are fulfilling [the practices] within the bhūmi. The rest of the text can be understood. The second section, on pure endurance, has fifteen phrases and three parts: first, ten phrases explaining the endurance of the non-arising of dharmas; next, the subsequent four phrases explaining the purity of that endurance; last, one phrase summarizing. According to the sūtra, it is incomplete, omitting the phrase 'the non-arising of intrinsic nature' and the phrase 'pervading the characteristics of all dharmas'; the rest of the text is as in the treatise. Within the section on supreme practice, there are two parts: first, the supreme practice; next, the practice of instigation. The first has two: first, general; subsequent, specific. In the specific, first is the teaching, then an analogy. In the teaching, there are seven phrases, grouped into three: the first three explain the extraordinary transcendence of the objective realm in this bhūmi; the next two explain the vastness of the correct practice, where the sūtra omits the phrase 'the profundity of cultivation'; the next two explain quietude free from obstructions. In the analogy, it illustrates them in reverse order from the last to the first. Within the instigation of supreme practice, there are two parts: first, explaining that due to this original vow, he abides, and the Buddhas instigate [him to advance]; from 'If not granted' below, it explains the benefit of the instigation. First, it explains abiding through the power of the original vow; from 'Moreover, the Buddhas' below, it is due to abiding that he is instigated. This text has two parts: first, generally explaining the Buddhas granting the door of arising wisdom within the water of the Dharma; second, from 'Excellent!' below, specifically explaining that by granting mutual reliance, the instigation is able to be accomplished. In the second specific part, first it praises the door of the endurance of the non-arising of dharmas he has attained, and later reveals what has not yet been attained, exhorting him to cultivate it. This text has seven [points], subsumed into two: the first six exhortations cite the many things not yet done to reverse his mind of abiding; the last one explains that by doing a little, he can accomplish it, increasing his mind to advance. Furthermore, the first six are divided into three pairs of self-benefit and benefiting others. Within the first pair: the first explains that his own virtues are not yet completed; the latter reveals that those to be transformed have not yet escaped; here the sūtra omits one phrase. In the second pair: the first explains that his vows to transform are not yet fulfilled; the latter reveals that his own virtues are not yet supreme. In the third pair: the first explains that his activities of transformation are not yet extensive; the latter reveals that the Dharma-doors he himself has attained are not yet exhausted; here the sūtra omits one phrase; the rest of the text is as in the treatise. Second, explaining the benefit of the instigation: the text has three parts: first, the teaching; next, the analogy; last, the application. In the teaching, there are three parts: 1. explaining that the Buddhas grant the door of arising wisdom; 2. from 'In a single thought' below, explaining that due to the instigation, his arising of practice is swift; 3. from 'Why is this?' below, question-and-answer explanation; the rest of the text is as in the treatise. Within the section on the Buddha-land, there are three parts: 1. the practice of mastery over the container world; 2. the sentient-being world; 3. the enlightened-wisdom world. The first text has two parts: first, the general statement; second, from 'knows the arising of worlds' below, specifically revealing it. This text has two parts: first, knowing the divisions of dharmas, which has two: first, knowing; next, concluding. The first text has five parts: first, 'knows the arising of worlds' explains according with the desires of the mind; second, from 'knows by what karma' below, explains according with what kind of desire; third, the sūtra omits according with the desires of the times; fourth, from 'this bodhisattva' below, explains according with the desires of breadth or narrowness; fifth, from 'this bodhisattva enters such' below, explains according with how much the mind desires. Second, from 'skillfully distinguishes' below, explains the ritual forms of mastery; this text has four: teaching, analogy, application, and conclusion. The rest of the text is as in the treatise. In explaining the sentient-being world, there are four parts: 1. generally explaining mastery; 2. from 'If among śramaṇas' below, specifically explaining mastery; 3. discerning the intention behind manifestations; 4. from 'All the ineffable' below, concluding on mastery. Alternatively, in the specific discernment and within the intention: first, transforming to match the bodies of beings; second, from 'by means of the śrāvaka' below, transforming to match the minds of beings. In the text on the enlightened-wisdom world, first it explains the wisdom of ultimate truth. The reason for explaining this is to establish the rationale behind the dharmic characteristics of worldly wisdom. Second, from 'this bodhisattva skillfully knows' below, it is the wisdom of conventional truth. Here, according with what is subsumed by those to be transformed, there are ten bodies, and including oneself there are eleven bodies, having three parts: first, citing the number; second, discerning their characteristics and functions; third, identifying their essence. The explanation of the meaning can be understood. Question: Why is it that, when explaining the container world, all three worlds are discerned? Answer: Because the three dharmas are intermingled and difficult to recognize, so in order to distinguish them, they must be explained. Here, many phrases are omitted; one should compare with the treatise to understand them. In 'great supremacy', there are three parts: first, greatness of wisdom; second, greatness of karma; third, greatness of the virtues of their abiding. The rest of the text is as in the treatise. In explaining the name, there are two parts: 1. explaining the name of the bhūmi; 2. explaining the name of the wise one. The rest of the text can be understood. The wise one is broadly divided into two: first, directly explaining immovability; second, from 'because of the characteristic of non-turning' below, summarizing it. The former contains twenty-five phrases in total: the first fifteen are definitively immovable; the second ten phrases from 'this bodhisattva enters' below are of one identical essence and immovable. In the text on the fruits of the bhūmi, the three fruits are as before. Conditioning and softening has four parts: 1. practices of conditioning and softening; 2. purity of teaching and wisdom; 3. practices distinct to this bhūmi; 4. concluding the characteristics of the bhūmi. In the former: first, the teaching; next, the analogy; last, the application. First it explains the conditions for arising practice through seeing many Buddhas; next, arising the practice that can refine; last, the purity that is refined. In teaching and wisdom, there is also first the teaching, next the analogy, and last the application. The rest of the text is as in the treatise. Third, in the verses, the text is divided into two parts: first, the intention of speaking the verses; second, the verses proper. This text has forty-four verses: the first three praise the preparatory accumulation; the next three praise pure endurance; the next fifteen praise obtaining supreme practice; the next twelve praise purifying the land; the next one praises mastery; the next two praise great supremacy; the next two praise the explanation of the name; the next five praise conditioning, softening, and so forth; the next one presents the brief to reveal the extensive, concluding the preceding meaning. Within supreme practice: the first five verses praise the essence of supreme practice; the next six praise the seven exhortations, without versifying the fifth and sixth exhortations; the next four cite the exhortations to reveal the supremacy of practice. In benefiting and purifying the land: the first four verses praise the container world; the next five, the sentient-being world; the next three, the enlightened-wisdom world.