大方廣佛華嚴經搜玄分齊通智方軌 4.29

4.29

Sixth, in explaining the text, broadly dividing it, there are three parts: first, the verses arising; second, clarifying the essence of the bhūmi; third, concluding with verses. Within the initial twenty-five verses there are five sections: first, two [verses where] the Śuddhāvāsa gods produce offerings and praises, praising [the bodhisattva] at the Peak of the Form Realm (Akaniṣṭha) because the practice of this bhūmi is fulfilled; next, one [verse of] praise and offering by bodhisattvas; next, two [verses of] joint praise and offering by the heavenly kings of the various heavens; next, eighteen [verses of] praise and offering by the devīs; after that, two [verses of] request for liberation. The devīs' [verses] have five [sections]: first, two generally presenting musical offerings; next, five praising the reward buddha (saṃbhogakāya); next, six praising the transformation buddha (nirmāṇakāya); next, three praising the essence of the dharmakāya; next, two encouraging practice—the first encouraging entry into the contemplation of the essence, and the next concluding with the benefits and returning to the fundamental. In the second [part], the text on the essence, it is broadly divided into eight sections: 1. the section on the preparatory practices fulfilling the bhūmi; 2. the section on attaining samādhis; 3. the section on attaining the stage of consecration (abhiṣeka); 4. the section on entering great exhaustion; 5. the section on explaining the name of the bhūmi; 6. the section on supranormal powers, unsurpassable and surpassable; 7. the section on the reflections of the bhūmi; 8. the section on the benefits of the bhūmi. The initial text has three parts: first, general; next, specific; third, conclusion. The section on samādhi has three parts: first, reviewing what came before to introduce what follows; second, the correct doctrine; third, concluding what is accomplished. In the consecration [section] there are six parts: first, the seat has three—namely, host, retinue, and conclusion; the body has two; the retinue has three; the marks have six. In the initial text on the seat, within the ten virtues, the sūtra omits the phrase on the eighth virtue and omits the third concluding text. In [the section on] places of emission, the text on the crown light has eight segments, as can be known. The sixth text, on consecration, has three parts: first, explaining awakening; second, distinguishing marks; third, conclusion. The concluding text has three parts, as can be known. The second text has three parts: namely, doctrine, simile, and application. Within doctrine there are three: 1. offerings by the bodhisattvas of the ninth bhūmi, having two parts, as can be known; 2. empowerment by those of equal stage, having two parts, as can be known; 3. the Buddha directly conferring the office; this text has three parts: namely, explaining the light, second, equalling other buddhas, and third, concluding. The first text has three parts: first, emitting light; second, the place of return having two phrases; third, distinguishing the benefits. The first, the light, has eight activities, as can be known. The light entering the crown has three [aspects]: 1. in terms of phenomena, entering the phenomenal crown; 2. in terms of practice, entering the crown of practice; 3. in terms of reality, the future fruit manifesting and entering the mind of practice. This may be inferred, as should be known from the treatise (Daśabhūmivyākhyāna). In the section on great exhaustion, it should be known from the treatise. Furthermore, after this great exhaustion, the limits of attaining the fruit of buddhahood according to the ekayāna, sudden teaching, triyāna, hīnayāna, and so on, may be understood by inferring from the principles. There are also additions and omissions among the sūtra's sentences therein, which should be verified against the treatise. In the section on explaining the name, it is broadly divided into three parts: 1. being able to receive the buddha's cloud of rain expounding the Dharma, hence named the Dharma Cloud Bhūmi (Dharmameghā-bhūmi); 2. from 'Disciples of the Buddha, further, from the power of vows arising in compassion...' downward, being able to pour down the Dharma rain and extinguish the dust and flames of all sentient beings' afflictions, hence named the Dharma Cloud Bhūmi—this text initially explains and then concludes, as can be known; 3. from 'Furthermore, disciples of the Buddha, when a bodhisattva abiding in the Dharma Cloud Bhūmi from Tuṣita...' downward, being able to equal the virtues of the fruit, pouring down a great Dharma rain to give rise to the roots of goodness in sentient beings, resembling a cloud, hence named the Dharma Cloud Bhūmi. The initial text has two parts: 1. generally clarifying that the power of mindfulness can preserve the Buddha's Dharma; 2. from 'able in a single thought-moment to reach immeasurable buddhas in the ten directions' downward, specifically clarifying the reception of the Dharma. Within the specific, there are three parts: 1. hearing and receiving many dharmas at the places of buddhas; 2. from 'Just as the great ocean...' downward, hearing and receiving the correct Dharma at the places of many buddhas, which has three texts: simile, application, and conclusion; 3. from 'Liberation Moon said... up to: in a single thought-moment, how much can be sustained and received?' downward, a question and answer clarifying the scope of the previous two types; within the former, first doctrine, next simile, and finally application. In the third [part], the question and answer on the scope of the two types, the text has two aspects: first, question; next, answer. Within the answer there are four parts: first, stating the thesis; second, a provisional question and answer, adducing the brief to reveal the extensive; third, revealing its real meaning; fourth, concluding, as can be known. In the section on supranormal powers, unsurpassable and surpassable, there are six: 1. based on the internal; 2. based on the external; 3. own-characteristic; 4. maintaining; 5. causing joy; 6. called greatly superior. Among these six, the first single gate conceptually runs through the first four, though the text is absent here. Next, there is a section running through the lower four. The reason it is so is that the treatise master (Vasubandhu) well knew that the text encompasses many meanings, and wishing to interweave them to reveal the Dharma, he made this rubric. The remaining four gates have both text and meaning. The remaining text is as in the treatise. In the fourth, maintaining, it is divided into two: external and internal; within these two, each has two, as can simply be known. In the fifth, causing joy, the text has six parts: first, the question, which has two, namely the division into thought and request; next, adducing the matter of samādhi to answer; third, clarifying the activity of samādhi, having two parts, as can be known; fourth, subsuming activity to rely on the origin; fifth, concluding praise, having two parts, as can be known; sixth, question and answer revealing the scope of the samādhi. This text has two parts: first, the cause; next, the fruit; each has question and answer. Within the first, the cause, first question, next conclusion, having two parts, as can be known; first has name and function, second is question and answer on the fruit. Within the answer there are four, as can be known. The greatly superior section is as in the previous bhūmis. The explanations of the three fruits, such as pliancy, can be known, and are detailed as distinguished in the treatise. In the reflections of the bhūmi, it should be known as in the treatise. The above was recorded according to the doctrinal limits of the ekayāna perfect and penetrating Buddha-Dharma; now we further clarify its two stages according to the triyāna, as in the sūtra: the first is called the stage of equal awakening (samyak-saṃbodhi), and the second is called the stage of wondrous awakening. Equal awakening means: within the vajra-like unobstructed path of the tenth bhūmi, entering the mind of the dharmadhātu, which is called the 'samādhi of the courageous-subduing constant Dharma-light'. Relying on this samādhi, one cultivates ten dharmas: 1. learning the Buddha's inconceivable transformations and penetrations; 2. gathering the bodhisattva retinue; 3. re-cultivating the Dharma gates previously practiced; 4. complying with all buddha lands to inquire after all buddhas; 5. parting from the parents of ignorance; 6. entering the gate of profound mysteries; 7. manifesting equally as the Buddha manifests all physical forms; 8. being fully endowed with the two kinds of dharmakāya; 9. being free of the two kinds of residual habits; 10. ascending the mountain peak of the Middle Way's ultimate truth (paramārtha-satya). This stage is explained at the third dhyāna. If in terms of external marks, it corresponds to the bodhisattva in the stage of succession, also displaying the subtle eight marks, transforming like a buddha across hundreds or myriads of kalpas, where bodhisattvas see a buddha, and the buddha knows it is a bodhisattva. Due to attaining the vajra-samādhi, manifestations are sovereign, differing only in arising and ceasing, detailed as in the Yingluo jing. The stage of wondrous awakening is explained by the sūtra pointing to the fourth dhyāna; its doctrinal marks are mostly identical, so they are not examined here. Question: Why does this sūtra not speak of the two stages of equal awakening and wondrous awakening? Answer: If considered according to the distinct doctrinal approach of the triyāna, because it takes distinguishing marks based on stages as primary, equal awakening and wondrous awakening are mutually compared and divided into two marks. If based on this sūtra, perfectly penetrating and sovereign, it does not compare marks; taking the fixed Dharma as primary, they are subsumed within the two principles of cause and fruit. In [the section on] the benefits of the bhūmi, the text is divided into five parts: 1. directly revealing the benefits of the bhūmi; 2. from 'After this world's four heavens...' downward, displaying the vast benefits of the bhūmi; 3. from 'Bodhisattvas of the ten directions, through the Buddha's power...' downward, clarifying that the bodhisattvas gather like clouds as witnesses to show and establish credibility; 4. from 'Vajragarbha spoke, the Tathāgata was pleased...' downward, clarifying that what he expounded conformed above to the noble mind and the Tathāgata rejoiced accordingly; the four verses from 'Satisfied below...' downward are the fourth virtue. The remaining text can be known.