大方廣佛華嚴經搜玄分齊通智方軌 5.7.2

5.7.2

Second, from "Originally not having cultivated [the practices] capable of seeing the Tathāgata" onward, there is a separate explanation of the meaning of not seeing. Herein there are two [parts]: first, it clarifies that because they did not cultivate the great practice, they do not see; second, from "also lacking the pure eye of wisdom of samādhi" onward, it directly explains the marks of not seeing. The first text has three [parts]: first, due to not cultivating, they do not see; second, from "all these merits" onward, because [these merits] are not shared, they do not see—there are three [points], which can be known; third, from "therefore the great disciples" onward, it concludes. Regarding the first, "not cultivating," the text has two [parts]: first, not cultivating the fruit-virtues; second, from "not seeking the bodhisattva [practices]" onward, not seeking the causal practices. Regarding the second, directly explaining not seeing, there are two [parts]: first, clarifying not seeing; second, from "why is this?" it explains the reason. The first text has two [parts]: first, a general [explanation]; next, a specific [explanation]. Within the specific, there are two: first, the fault of lacking one's own great fruit; from "nor delighting in explaining" onward, second, the fault of lacking the virtues of benefiting others. The rest can be understood. In the second [section], regarding the similes, there are ten similes: first, the simile of delusions obstructing the sublime realm; second, the simile of not fathoming the source and depths; third, the simile of seeking the lower and losing the higher; fourth, the simile of having nothing gathered and received; fifth, the simile of losing one's eyes when facing the light; sixth, the simile of cultivation yielding a different fruit; seventh, the simile of dwelling together yet having different perceptions; eighth, the simile of non-practice being equated with uniform practice; ninth, the simile of comparing depth and shallowness; tenth, the simile of abiding in a stage and ceasing to seek. In the eighth [section], praising virtues, there are ten persons who speak verses. The first person has three [parts]: first, five [verses] praise the substance of the land; second, four praise the gathering of the assembly; next, one concludes the praise. Second, Vīryabalaprabhārāja has ten [verses], divided into five: first, two generally praise the dependent and primary [retributions]; second, two praise the excellence of the assembly; third, two clarify the spiritual powers of those who come; fourth, two praise the Buddha's virtues; fifth, two distinguish the divisions of enlightenment. Third, Samantabhadraguṇarāja has ten [verses], divided into two: first, three clarify the Buddha's virtues through phenomena; next, seven are similes. Fourth, Asangapuṇyaviguṇasaṃcayaprabhārāja has ten [verses], successively praising the Buddha, which can be known. Fifth, Kuśalasaṃbhūtaprabhārāja has ten [verses]: the first four reveal the saṃbhogakāya, causing the bodhisattvas to enter the dharmadhātu together; the next four reveal the pure land, causing cultivators who enter to accomplish contemplative wisdom; the next two explain the Buddha turning the wheel of the Dharma to benefit sentient beings. Sixth, Dharmārthabuddhyarciḥprabhārāja has ten [verses], divided into four: the first three generally praise that inferior people cannot reach [this]; the next two praise the vastness of the virtues; the next two reveal that the marks of these virtues are difficult to comprehend; the next three reveal that the virtues are the realm of superior persons. Seventh, Sarvamārabalajñānaketuprabhārāja has ten [verses], among which are three [parts]: the first five praise the dharmakāya; the next two praise the saṃbhogakāya; the next three praise the nirmāṇakāya. Eighth, Viśuddhapraṇidhānajñānaketuprabhārāja has ten [verses], divided into two: the first nine praise the cultivation of causal practices; the next one clarifies the complete fulfillment of the fruit; the remaining features can be known. Ninth, Jñānavīryaprabhārāja has ten [verses], divided into four: the first two generally praise the benefits of the two activities; the next two specifically praise the benefits of bodily activity; the next four praise the benefits of verbal activity; the next two praise the benefits of mental activity. Tenth, Jñānābhijñāprabhārāja has eleven [verses], divided into three: the first one generally praises the benefit of seeing the Buddha; the next seven praise the virtues of the Buddha's compassion; the next three explain the benefits obtained from seeing and hearing. Within [the verses on] compassion, there are three: the first one clarifies the intention of appearing in the world; the next five directly praise the marks of compassion; the next one explains the reason. The ninth [section] re-explains the virtues, functions, and samādhi: it has two [parts]: first, the prose; next, the verses. The first text has six [points]: 1. clarifying the meaning of the re-explanation; 2. explaining the methods of the divisions of upāya for the virtues and functions of the samādhi; 3. briefly listing the eleven gates of matters exemplified by upāya, where the first is general and the remaining ten are specific matters; 4. from "for the sake of the bodhisattvas" onward, clarifying the intended capacities and matching them with the phenomena; 5. from "what are the ten?" onward, explaining the functions and matters accomplished by the samādhi, which is the direct illumination; 6. from "Sons of the Buddha, this lion..." onward, concluding the brief and revealing the extensive. In this fifth section, ten kinds of teachings are explained based on one upāya; eleven upāyas thus have one hundred and ten teachings. What are the distinctions among the ten teachings? 1. Clarifying the sequence of the Buddha's arising; 2. clarifying the divisions of the meaning of constant preaching; 3. explaining the attainment of Buddhahood—these above are subsumed under the wisdom of proper enlightenment. 4. Clarifying the retinue, which is the world of sentient beings. 5. Clarifying the unimpededness of the nirmāṇakāya; 6. explaining sovereignty in sustaining [the Dharma]; 7. explaining the basis of virtues; 8. clarifying the purity of the functions of spiritual powers; 9. explaining the sounds of vows; 10. fully clarifying the meaning of turning the wheel of the Dharma in the three worlds—the latter six are named "virtuous functions." Furthermore, among them: the first three derive from the basis—one of mind, one of body, and one of speech; alternatively, first body, next function, third stage. The other meanings follow the text and can be understood by analogy. The second [part], the verses, has two [sections]: first, ten lines explain the intention of the verses; second, the verses proper, in which there are ten and a half [verses], generally versifying the ten Dharma gates above. Therein are three [parts]: the first six directly conclude the preceding meaning; the next three and a half clarify the divisions of entering through faith; the next one concludes the reason for accomplishing the benefits. Among the former are six verses: the first, purity of the retinue; the next one, purity of preaching the Dharma; the next one, purity of revealing practice; the next one, purity of gathering like clouds; the next one, purity of revealing principle; the next one, purity of illumination. The second text has three [parts]: the first one is general; the next one and a half explain; the next one explains the reason, which can be known. Question: Why does Samantabhadra illuminate again? Answer: When the person at the stage of fruition enters samādhi, it reveals that the Dharma is true. If the person at the stage of cause does not realize it, fellow cultivators will not advance; therefore, Samantabhadra, as a person at the stage of cause, illuminates it to lead beginning cultivators to advance and enter. This is entering in terms of substance. If considered in terms of function, then it repeatedly raises the function to reveal the substance. Second, within the main discourse proper, there are two [parts]: first, clarifying the Tathāgata's great compassion in gathering and transforming, causing practitioners to enter his dharmadhātu, which is the substance of the main discourse; second, from "At that time, the youth Mañjuśrī" onward, it broadly relies on spiritual friends to explain the protocol of entry. Question: Why is one empowered to enter the dharmadhātu, rather than attaining it according to stage? Answer: In principle and reality, both self-power and other-power are required; here it is temporarily explained according to one aspect: self-power conforms to stages, while other-power is the Buddha's empowerment. Alternatively: first, explaining the virtue of self-benefit obtained through samādhi; second, from "those bodhisattvas" onward, accomplishing the virtue of benefiting others; third, from "At that time, the youth Mañjuśrī" onward, explaining the marks of the practice of benefiting others. The first text has two [parts]: first, clarifying that the Buddha enters samādhi to gather persons and cause them to enter the dharmadhātu—there are four [points], which can be known; second, from "At that time, the great assembly in the Jeta Grove" onward, clarifying that the bodhisattvas enter the Dharma by means of the light. This text has six [points]: 1. restating the persons who enter; 2. from "saw all" onward, the benefit of receiving the light's gathering; 3. from "just as the Tathāgata here" onward, concluding with the equality of the assemblies, with two [points] that can be known; 4. from "yet not destroying the three times" onward, explaining the beneficial functions of what is seen, with six phrases that can be known; 5. from "if there are sentient beings" onward, explaining the reason for obtaining benefits, with five phrases; 6. from "attaining the Tathāgata's..." onward, broadly clarifying the marks of those benefits.