大方廣佛華嚴經搜玄分齊通智方軌 5.12

5.12

Now this first monk, Meghaśrī (Guṇamegha), corresponds to the stage of the abode of generating the mind, entering the samādhi of the radiance of Samantabhadra contemplating the mindfulness of all buddhas. There are three parts: first, exhorting and instructing in superior progress, which is the wisdom arisen from hearing; second, from "At that time Sudhana..." onward, entering in accordance with instruction, which is the wisdom arisen from reflection; third, from "At that time that monk..." onward, because he obtains its Dharma, it is called realizing the dharmadhātu, which is the wisdom arisen from cultivation. Here, the places and persons' names all derive their names from the meanings and marks of their corresponding stages; when arriving at the text, one should evaluate them according to their meanings. The first text has four: first, the place, such as the southern direction; second, from "There is a monk..." onward, the person's name; third, from "You should go to him and ask..." onward, teaching what is to be attained; fourth, from "That monk..." onward, praising his virtues. This is the beginning of renunciation, hence he manifests in the form of a monk. Second, entering in accordance with instruction: the text has six: first, taking leave and going; second, directly proceeding toward the superior realm; third, from "In that mountain..." onward, discerning according to instruction; fourth, from "Seeing him..." onward, seeing the principle according to instruction and obtaining an analogous realm; fifth, from "Hastening to approach..." onward, proceeding according to the quest and distinguishing the respectful etiquette; sixth, posing the question. Third, directly entering the dharmadhātu: throughout this text there are four kinds of realization: 1. realization according to stage through Āgama; 2. realization through doctrinal understanding; 3. direct realization; 4. realization through superior fruit adding downward empowerment. There are also ten kinds of realization and entry, as explained in the chapter 'Transcending the World' (Lokottaraparivarta), which can be understood upon reflection. Within the text there are three: first, generally praising the ability to ask; second, from "I, through the power of liberation..." onward, expounding the Dharma-gate attained by one's own share; third, from "How could I understand..." onward, respectfully deferring to superior portions. The first text has two: first general, and next, from "Such matters..." onward, specifically praising the ability to ask. In the specific praise there are nine phrases: this first phrase is the third phrase of the earlier instruction to inquire; this second is the earlier second phrase; this third is the earlier fifth phrase; this fourth phrase is the earlier sixth phrase; this fifth phrase is the earlier tenth phrase; this sixth phrase is the earlier fourth phrase; this seventh phrase is the earlier eighth phrase; this eighth phrase is the earlier ninth phrase; this ninth phrase is the earlier seventh phrase. These nine generally praise the general point above. Second, within expounding one's own share, there are three: first, distinguishing the essence of the Dharma-gate; second, from "Or seeing in the eastern direction..." onward, distinguishing the functional marks of the Dharma-gate, which has four points that are evident; third, from "I only..." onward, concluding one's own scope. The first text has four: first, generally distinguishing the essence; second, from "Attaining..." onward, explaining that there is accomplishment; third, from "Universally illuminating..." onward, distinguishing the marks of benefit; fourth, from "All transformations of the Buddha..." onward, completing the preceding and introducing the subsequent. Third, deferring: the text has three: first, general words; second, from "The great bodhisattvas..." onward, specifically distinguishing the superior marks; third, from "Attaining the realm of space..." onward, conclusion. In the specific part there are twenty phrases, on recollecting the Buddha in the three periods of time. Question: What is the meaning of respectfully deferring? Answer: It has two meanings: first, clarifying that the virtues of the other stage are exalted; second, using the other to reveal that the scope of one's own virtue is profound and vast.