華嚴經探玄記 10.4

10.4

In the third request, there are two parts: first, explaining that Vajragarbha pointed out the harm in order to decline; second, explaining that Vimukticandra praised the benefit to request again. In the former, there are two: first, prose; second, verses. In the former [prose], there are two: first, accepting what was praised previously, putting forward virtues along with the [potential] loss, hence saying "although"; second, from "The rest delight in the small" downwards, putting forward the harm in order to decline. Here there are three clauses: 1. the harm of ruining good roots; 2. from "These people" downwards, the harm of losing bliss—alternatively, the former constitutes a cause of suffering, and the latter obtains the result of suffering; 3. from "I have pity" downwards, concluding his intention to remain silent. Furthermore, it refers to those inferior assemblies in other places and later times as "the rest"; it does not mean there were such inferior assemblies present within this assembly. Moreover, they are those of indefinite lineage prior to the bhūmis who cannot exclusively cultivate the bodhisattva path, hence it says "delight in the small." In the treatise's explanation, within the three clauses, it first explains the intention to remain silent, meaning he does not see that beings delighting in the small have this vessel for the Dharma; because they lack the vessel for the Dharma, hearing it would increase doubts. Second, it explains the first clause: wherein doubts hinder correct practice, and minds bewildered by the meaning means confusion obstructing understanding. Next, it reveals the faults: because having doubt ruins what was previously cultivated, it is called "destroying good dharmas"; because having confusion makes them utterly fail to practice, it is called "being distant from good dharmas." From "Like this" downwards, it explains the second clause: because of doubt, they do not accept correct practice; because of confusion, they accept retrogressive practice. Taking this as a cause, they consequently experience wandering in the long night of saṃsāra; lacking bliss, there is decline; having suffering, there is torment. In the second part, the verses, there are two: the first verse and a half versify the previous acceptance of what was praised, meaning that following the Āgama their faith is firm as Sumeru, and with settled minds realizing the truth they are undisturbed like the ocean; the latter verse and a half versify the previous putting forward of harm to decline. The first four lines versify the harm of ruining good roots; the sūtra states, "Grasping characteristics is called consciousness; not grasping characteristics is called gnosis." Furthermore, conceptual discrimination is called consciousness, because it grasps meanings following words; non-discrimination is called gnosis, because it profoundly understands the Dharma free from words. The next line versifies decline and torment. The final line versifies the intention to remain silent, as can be understood. In the second part, Vimukticandra's request, there are two, namely prose and verse. In the former, there are also two: first, the main request; second, the concluding request. In the former, there are three: first, "May you, relying on the power..." and so on, generally encouraging speech, reversing the previous intention to remain silent; second, from "Protected and mindful of by the Buddhas" downwards, explaining the empowerment and protection of the Buddha's power to cause people to have faith and understanding, reversing the previous doubt; third, from "All bodhisattvas" downwards, explaining that the bhūmi teachings are essential and supreme, so expounding them will certainly bring great benefit, reversing the previous decline and torment. In the first, encouraging expounding by relying on the power is to explain that because the great assembly relies on the power, they are capable of hearing. "Well distinguishing" is to cause him to speak in accord with truth. "Inconceivable dharmas" explains that even if one comes to hear this bhūmi teaching due to slandering it, one will still obtain benefit; hence it is hard to conceive. In the second passage, there are two: first, the heading; second, the explanation. In the heading, it explains that although this bhūmi teaching is inconceivable, the protection and empowerment of the Buddha's power will surely make it easy to believe. In the explanation, [it gives] the reason why this bhūmi teaching is called an affair protected and cared for by the Buddhas: it explains that throughout the worlds of the ten directions, whenever the ten bhūmis are taught, the Buddhas of the ten directions naturally protect and care for them, as with the empowerment mentioned above. In the third passage, there are four: 1. establishing the thesis, meaning that all bodhisattvas diligently exert vigor to protect and maintain such affairs of the ten bhūmis, as with the confirmations from other directions below; 2. presenting the cause: why do the bodhisattvas together protect this Dharma? Because it is the supreme practice of bodhisattvas. "Supreme" has the sense of "head," and "head" has the sense of "initial"; the treatise and sūtra call it "the initial practice," because it is the Āgama practice. "Because it leads to all Buddha-dharmas" is because it is the practice of realization. 3. In presenting the simile: the "initial syllabus" refers to the twelve vowels such as a, ā, etc., in the Siddham syllabus, or with the addition of ṛ, ṝ, etc., making fourteen vowels, which are the vocalic conditions, and the thirty-six consonants such as ka, kha, etc., which are the radicals. Because combining vowels with consonants transforms and produces all names, phrases, and syllables, it is said that the initial syllabus is the root. However, all these syllables thus produced are not separate from the original initial syllabus, hence it says "all are subsumed by the initial syllabus." 4. From "In this way" downwards, the application and conclusion, meaning the ten bhūmis correspond to the initial syllabus, and all Buddha-dharmas correspond to all syllables. The request above is finished. 2. From "Therefore" downwards, the concluding request is understandable. In the treatise, why is it requested yet again? It had already been requested again before, and now it is repeated once more; hence it is called "requesting yet again." Doubts are of two kinds: 1. indefinite ones, which can be avoided; 2. definite ones, which cannot be avoided. This is spoken with respect to the definite, hence it says "cannot be avoided." As for "not speaking entails many faults," briefly there are four faults: 1. beings with indefinite doubts cannot be transformed to attain faith and understanding; 2. those who have already attained faith and understanding cannot accomplish the Āgama practice; 3. those who have accomplished the Āgama practice cannot enter realization; 4. those who have attained realization cannot attain the Buddha-dharmas. Possessing these four detriments, it is said to have "many faults." "Failing to accomplish all Buddha-dharmas" means that all four above are unaccomplished. Below, in resolving doubts, first it asks: the Buddhas have the power to cause faith to arise; why would slanderous thoughts still arise? This asks based on the aforementioned "cannot be avoided." In the explanation below: because beings have two kinds of determinacy, it cannot be avoided. Having already performed determinate karma, experiencing the retribution is inevitable; this is called "determinacy of incurring retribution." Past transgressions perfuming the mind, causing them inevitably to commit evil; this is called "determinacy of creating karma." Even with the Buddha's sovereignty, if He wishes to alter those two determinacies by lacking conditions so that they do not come to fruition, in the end they still cannot be gathered in. The treatise states, "The character si has the form of a lion, because in Sanskrit manuscripts the character si resembles a lion crouching." The remaining meanings are understandable. In the verse, the first verse and a half versify the first section above, the text of general encouragement to speak. Therein, the first two lines praise the speaker. The next four lines versify the previous well-distinguishing of the inconceivable dharmas, etc., meaning the practice of the ten bhūmis is the practice, and the Dharma of the ten bhūmis entered is the stage entered. Furthermore, the bhūmi practice is preparatory gnosis (prayogāvasthā-jñāna), and the bhūmi Dharma is fundamental gnosis (mūla-jñāna). Furthermore, the bhūmi practice is the wisdom of giving, morality, etc., and the bhūmi Dharma entered is the dharmadhātu of the ten bhūmis, such as omnipresence. Furthermore, the first is the Āgama practice, and later, the two lines from "entering the realized Dharma" downwards show the cause perfected to obtain the fruit. From "All in the ten directions" downwards versifies the second passage above, that the dharmas of all Buddhas should naturally be protected and cared for. The latter two verses versify the third passage above, within which there are the Dharma, the simile, and the application. In the Dharma, the first two lines versify the supreme practice, the Āgama practice; the next two lines versify the practice of realization that attains the Buddha-dharmas; the rest of the text is understandable. Vimukticandra's request is finished. Second, the common request of the great assembly: first prose, then verse. Among the verses, five and a half verses are divided into two: the first four and a half praise persons to make the request; the last one praises the Dharma to make the request. In the former, there are two: the first two praise the speaker to make the request; the rest praise the listeners. In the former request, the first five lines praise Vajragarbha as possessing the virtue of realization and the virtue of the Āgama; the latter three lines praise Vajragarbha's ability to cause listeners to enter realization and enter the Āgama. In the former, the first four lines praise the accomplishment of eloquence through the power of realization; the last line praises the accomplishment of eloquence through the power of the Āgama. Only with these two powers can there be expounding; hence they are particularly praised. Therefore, the treatise states, "Because of the power of realization, etc., he is therefore praised." In the first, "supreme" is general, having two senses: 1. broad, meaning it encompasses both powers, showing that both are supreme; the treatise states, "'Supreme' is general." 2. Narrow, meaning it exclusively displays excellence in terms of the power of realization; the treatise states, "Moreover, 'supreme' reveals the power of realization, etc." "Wondrous wisdom" is authentic wisdom, namely fundamental gnosis. "Boundless delight in speech" is subsequent wisdom (pṛṣṭhalabdha-jñāna), which serves as the root for expounding the Dharma; hence it is called "the essence." "Virtue heavy as the king of mountains" reveals the venerated aspect of the two wisdoms above. "Compassionately expounding the ten bhūmis" is that subsequent wisdom skillfully speaking in response to conditions; hence it is called "the fruit." These three all arise sequentially based on the former, as can be understood. Words and meanings have two aspects: 1. expressing meaning; 2. adorning phrases. The treatise states, "Accomplishment of words and meanings is the first sense, explaining that in the sūtra it accords with true meaning. Being smooth and fluent, etc., is the second sense, explaining the beautiful words in the sūtra." Speech being fluent and lustrous is called smooth; speech being skillful is called supreme. In the sūtra, "precepts, mindfulness, and wisdom are pure": this line praises the virtue of the Āgama, meaning that precepts restrain the mind, and guarding mindfulness corresponds to the firm mindfulness in the treatise and sūtra. Being able to receive the Buddha's Dharma teaching like cloud and rain and holding it without loss is called receiving and upholding. Furthermore, expounding it for others to make it distinct and clear is called manifest explanation; this explains firm mindfulness. "This bodhisattva has pure wisdom without doubt regarding the Āgama" explains pure wisdom. From here, the three lines below show causing the listeners to enter the teaching and realization. Therein, "expounding the meaning of these ten bhūmis" means causing the listeners to attain the Āgama practice; the two lines below cause them to enter realization. "Root of the ten powers" causes those who have already entered the bhūmis to attain the fruit of Buddhahood. "Original practice of unobstructed gnosis" causes those who have not yet entered the bhūmis to enter the unobstructed gnosis of the bhūmis. Because the gnosis of the ten bhūmis can remedy the ten obscurations, it is called unobstructed. Below, praising the assembly as capable of hearing: therein, the first verse and a half praise the assembly as having faculties; the latter verse praises the assembly as having desire [for Dharma]. In the former, precepts mean well abiding in external deportment to counteract arrogance; concentration means leaving behind grasping and clinging, subduing the inner mind to counteract selfhood. That is, due to clinging to self, one lacks respect for the Dharma; due to giving rise to arrogance, one lacks reverence for the teacher; precepts and concentration eliminate these, making them capable of hearing the Āgama; hence it says "pride and arrogance have already been extinguished." Wisdom means right view and good reflection on meaning, counteracting wrong views. Merit means joy with a right mind, counteracting doubt and torment. By means of these two practices they are capable of attaining realization, hence it says "all wrong views have ended" and "this assembly is without doubt." However, that the great assembly possesses such practices and virtues has long been known by Vajragarbha beforehand, hence it says "gathered in the benevolent one's mind"; "benevolent one" refers to Vajragarbha. The remaining lines are understandable. In the treatise, "delusion is being associated with afflictions among false views": this explains the word "delusion" in that sūtra, meaning delusion is false discrimination; hence above it states there are two false discriminations incapable of attaining realization. Question: False discrimination is fundamental, not views or doubts; how can it be said that there are two false discriminations? Explanation: Because they are likewise underlying afflictions (anuśaya) within inverted views, they are subsumed under views. In the treatise, "profound means good contemplation with subtle intention": because of contemplating the principle of true suchness and counteracting the former delusion, it says "subtle intention," etc. From "Like a sick person longing for a good physician" downwards, one verse praises the assembly as having supreme desire to seek the Dharma. The treatise and sūtra list four kinds; here there are only two, fully explained as in the treatise. But worldly amṛta has four meanings: 1. dispelling thirst like water; 2. eliminating hunger like food; 3. curing disease like medicine; 4. producing pleasure like honey; therefore it is used as a metaphor for the heard Dharma. Namely hearing, reflecting, cultivating, and realizing, as should be known according to the treatise. From here, one verse explains praising the Dharma to make the request. Here, "vast mind" is the pure wisdom in the treatise; this is subsequent wisdom, the basis upon which Dharma is expounded. The three lines below are the essence, which is the essence of the expounded Dharma. 3. Relying on this exposition, one attains the Buddha's ten powers and bodhi, which is called the fruit. In the sūtra, this line is omitted, as can be understood. The three meanings here differ from before: previously, fundamental wisdom, subsequent wisdom, and the expounded were taken as three; here, subsequent wisdom, the expounded, and what is accomplished relying on the Dharma are taken as three, hence they differ. The treatise text is understandable.