大方廣佛華嚴經搜玄分齊通智方軌 4.8

4.8

Sixth, in explaining the text, the sūtra text has three parts: first, verses praising [the preceding] and introducing the subsequent; second, clarifying the essence of the bhūmi; third, verses summarizing the preceding. The first part has fourteen verses: the first thirteen concern the three karmic offerings by the great assembly, and the next one is the request by Vimukticandra. The first passage has two parts: the first twelve properly praise and request, and the next one concludes the offerings and gathers the practices to enter the superior stage. The first passage is divided into two: in the first three verses, the devas collectively practice the offerings of the three karmas, which are the three requests of body, speech, and mind; the next nine verses are specific. Within the specific, there are three: the first one is the offering by the deva king of that very realm; next, one and a half clarify that the other deva kings desire to hear the benefit of the Dharma; the next six and a half verses clarify that the devānganās and others rely on spiritual power to praise the superior functions of the Buddha's three karmas—two and a half verses on the body, the next one on speech, and the next three on mind. Second, in distinguishing the essence of the bhūmi, it is broadly divided into five: first, the distinction of the antidote of delighting in unconditioned practice, which remedies the mind delighting in emptiness of the previous stage; second, the distinction of the antidote to its obstacles, which remedies the mind with characteristics of this stage; third, the distinction of dual practice, which is the mark of accomplished practice; fourth, the distinction of superiority over preceding and subsequent stages, which is comparative evaluation; fifth, the distinction of its fruits, which is pure maturity. In [the section on] delighting in the unconditioned, the sūtra has three: first, a general introduction; second, the proper explanation; third, concluding the benefits. The second text has twenty phrases gathered into ten pairs: in each pair, the initial phrase clarifies that its realm is immeasurable, and the subsequent phrase clarifies the Buddha's immeasurable virtues and activities. One may also take the initial phrase as the wisdom of upāya in emptiness, and the subsequent phrase as the superior practice in existence. Furthermore, as the Treatise states, 'There are four obstacles, as explained in the Fifth Stage,' this refers to: matters of not vexing sentient beings, and matters of bringing peace and happiness to sentient beings, emerging out of compassion to gradually lead them into the Dharma. The four obstacles are stated corresponding to the four transformative practices. Furthermore, the four obstacles in other texts and commentaries are as found in the Treatise. The rest of the text is as in the Treatise. Regarding the text on the superior cultivation of the antidote to its obstacles, the sūtra has two: first, clarifying the bodhisattva's contemplative understanding of upāya. In this upāya, the Treatise has six questions: first, asking about the beings benefited; second, asking about the world relied upon; third, asking what wisdom—since within the dharmadhātu dharma the two phrases are difficult to inquire into separately, it inquires in terms of the wisdom that can cognize it; fourth, asking with what mind, which inquires into the root mind; fifth, asking with what practice, which inquires into the mind initiating practice, which will be brought together and distinguished in the explanation below because it applies to both senses; sixth, asking what vehicle is mounted. Second, from 'A bodhisattva thus...' downward, it properly clarifies cultivation. It has five phrases: first, what is indicated; second, distinguishing the intent; third, clarifying the division; fourth, bringing out the essence; fifth, establishing the meaning of the antidote. In the text on dual practice, there are four: first, the uninterrupted duality of the two practices; second, superior faith; third, being able to accomplish the great purpose. This text has four: first, positing; second, challenging; third, brief answer; fourth, extensive distinction. Fourth, the distinctions of the factors of bodhi; here, the sūtra text lacks one phrase on the 'four abodes', and the rest of the text is as in the Treatise. Regarding its superiority over preceding and subsequent [stages], the text has two: first, superiority over the preceding six stages; second, from 'Why is that?' downward, clarifying superiority over the subsequent, being superior to the three subsequent stages. In the former, it first briefly distinguishes the marks, forming Vimukticandra's question. Second, Vajragarbha answers. In the answer, first it generally points out that this [stage] is superior in contrast to all stages; second, from 'Why is that?' downward, it specifically shows that this is superior in contrast to all stages. This specific answer has two: first, the question; next, the answer. The answer is divided into two: first, general; next, specific. Second, in explaining superiority over the subsequent, there are two: first, clarifying that this stage is superior to the subsequent; second, from 'Vimukticandra' downward, based on the vehicle discussed previously, clarifying the aspects of defilement and purity of the stages. In the former, it is divided into two: first, the challenge; next, the answer. The answer is divided into three: first, the dharma; next, the metaphor; finally, the application. The rest of the text can be known. Second, on the vehicle clarifying defilement and purity, there are two: first, the question; next, the answer. The answer has two: first, general distinction; second, specifically clarifying the division with respect to the Seventh Stage. In the first general one, there are three, namely dharma, metaphor, and application, which three texts can be known. The second, specific distinction, has three texts: positing, challenging, and answering. Regarding the text on the superiority of its fruit, first, the superiority of karma has three texts: first, general; next, specific; third, conclusion. The conclusion of this sūtra lacks one phrase; the specific text has four, as in the Treatise. Second, in the superiority of samādhi, first is general, next specific, third summarizing it. The sūtra lacks the general phrase; the rest is as in the Treatise. Third, in the superiority of surpassing the stages, the text is divided into three: first, surpassing because cultivation of practice is skillful; second, surpassing because the karma performed is vast; third, surpassing because cultivation of practice enters superiorly. In the first, there are two: first, taking up the preceding to introduce the subsequent; second, specifically explaining the meaning. In the second surpassing, first it properly distinguishes the meaning of surpassing; second, from 'Vimukticandra' downward, it reveals the division of surpassing. This has two: first, the question; next, the answer. The answer has three: dharma, metaphor, and application. The rest of the text can be known. Obtaining superior practice has two texts: first, clarifying superiority of samādhi; next, superiority of initiation. The first text has two: first, the question; next, the answer. The answer has three texts: dharma, metaphor, and application. In superiority of initiation, first it concludes the preceding to introduce the subsequent; next, it properly clarifies the initiation of superior practice. Furthermore, in the text of this Treatise, there are eight phrases in total: the first is practice for one's own benefit. Manifesting the body in the world is the superior practice, while having a deep mind in nirvāṇa is the wisdom of upāya. In the subsequent practice of benefiting others, the first three accord with ordinary beings; the next one converts the hīnayāna; the next two conform with māras; the last one converts ordinary beings. Being surrounded by a retinue is the superior practice, while the mind being constantly detached is the wisdom of upāya; the other phrases are similar. 'Vowing to take up existence' means that transformation at the forefront must stem from vows. 'The household being uninterrupted' shows the matter of having attachment. 'Distant from the contaminants (anuśaya)' means departing from the nature of the anuśaya. 'Entering practice' means being able to convert the two vehicles so that they advance into the Buddha's knowledge. 'Practices of supporting life' shows having food, drink, sleep, and the like. 'Declining practice' shows having old age, sickness, and the like. Saying 'transformative practice' means transforming the great afflicted minds of ordinary beings. 'Transforming the view of greed' means transforming the delusion of views. 'Transforming obstacles' means that non-cognition through ignorance is called an obstacle, which is now transformed and eradicated; it is remedied by the wisdom of the five sciences. 'Transforming greed' means transforming the bond of greed. The bodhisattva manifests receiving superior realms of the five desires without clinging, in order to make the devas and others abandon their own desires. In the text on the fruit of the stage, the three fruits are as above. In the fruit of pliancy, the text also has four: first, the mark of pliant practice; second, the purity of teaching and wisdom; third, the virtues of the specific stage; fourth, concluding the marks of the stage. In pliant practice, there is again first the exposition of dharma, next the metaphor, and finally the application. In the dharma, first is seeing many buddhas, next being able to smelt practice, and last what is smelted and purified; the rest of the text can be known. Third, the reiterative verses have two: first, clarifying the intention of the exposition; second, the proper verses. There are forty-two verses, divided into seven parts: the first nine versify unconditioned practice; the next three, the antidote to its obstacles; the next six versify dual practice; the next eleven versify superiority over preceding and subsequent stages; the next eight, the fruit of dual practice; the next four versify pliancy and so forth; the next one is the concluding praise.