華嚴經探玄記 16.57

16.57

The fifth major section reveals the names and explains how to receive and uphold [the sūtra]. Within this there are two parts: first, two questions are raised, and then two answers are given. Why are the names and the upholding of the text explained here? It is to reveal the reality of its meaning; because nature manifestation is the essence of phenomena; and because it is essential and wondrous. In the answer, the names are answered first. Following Guangtong and others, ten names are generally posited: First, it is named the Sūtra of the Secret Treasury of the Buddhas, because it is the Dharma internally realized by the Buddhas. Second, it is named the Sūtra Inconceivable to the World, because ordinary people and followers of the small [vehicles] cannot fathom it. Third, it is named the Sūtra Sealed by the Tathāgata, because this profound and vast [teaching] is the Dharma sealed by the Tathāgata. Fourth, it is named the Sūtra of the Light of Great Wisdom, because the Buddha's wisdom emits light to make one attain illumination. Fifth, it is named the Sūtra Revealing and Manifesting the Gotra of the Tathāgata; the name of the “Chapter on Nature Manifestation” was established from this. Alternatively explained: causing the gotra of the Buddha to give rise to functioning and become manifest before one is called revealing and manifesting. Sixth, it is named the Sūtra That Nurtures the Merits of Bodhisattvas: previously, based on the gotra, one gave rise to the aspiration and initiated practices; now this causes these practices to gradually increase as one cultivates them. Seventh, it is named the Sūtra That Cannot Be Destroyed by the World, showing that the essence of those practices constantly abides in the world and cannot be destroyed by the eight dharmas. Alternatively explained: because it is not shifted by the four marks. Eighth, it is named the Sūtra in Accordance with the Tathāgata's Realm, because the causal practices conform to the fruit. Ninth, it is named the Sūtra That Causes Sentient Beings to Become Pure, because it causes them to generate pure faith in the Buddha-fruit, and also because it benefits others by causing them to leave behind the defiled hindrances. Tenth, it is named the Sūtra That Discriminatively Explains the Ultimate of the Buddhas: the previous [names] were based on meaning, while this phrase is based on teaching, because the nature manifestation of the Buddha-fruit that is expounded is the ultimate Dharma. Another meaning: the above ten names are all understood by using the latter to explain the former. Second, from “O sons of the Buddha, such a scripture” downward, upholding is answered. Within this there are four parts: first, determining the vessel of the Dharma; second, adducing the benefits to encourage faithful reception; third, that faithful conformity accomplishes benefits; fourth, explaining that encouraging cultivation accomplishes benefits. In the first, there are three parts, namely the Dharma, the simile, and the application. In the first part on Dharma, there are two: first, a general indication of the vessel and non-vessel; second, from “Why is this?” downward, an explanatory demonstration. In the former, the vessel-vehicle is first indicated. The inconceivable vehicle: “vehicle” has the meaning of conveying. But conveying has two kinds: first, gradual conveying, meaning from subtle to manifest, proceeding gradually through ranks and positions up to the ultimate, which is called the conceivable vehicle; second, one conveying is instantly all conveyings, meaning that when the mind of the ten faiths is perfected, it immediately gathers all positions in perfect interpenetration without obstruction, which is called the inconceivable vehicle. “Single-mindedly and exclusively seeking” means that not only are the dharmas ridden mutually subsumed without obstruction, but the practice that is able to ride them is also not mixed with other thoughts. As the “Dharmadhātu Chapter” below says: “What all bodhisattvas cultivate for immeasurable kalpas, Sudhana attained entirely in a single lifetime, all due to the power of a straightforward mind and energetic progress.” Second, “not for other people” eliminates non-vessels. However, there are three kinds of “others”: first, ordinary beings; second, the two vehicles; third, bodhisattvas of the first aboding in the provisional teachings—meaning bodhisattvas who ride the conceivable [vehicle]. This is like the lower text: “practicing the six pāramitās for kotis of nayutas of kalpas, yet not hearing and not believing,” and so forth. Second, in the explanation from “Why is this?” downward: The One Vehicle is profound and vast, universally encompassing all varieties. Why is it not spoken for other people? Explanation: Just because it is profound, vast, and universally encompassing, it is not something that narrow capacities can receive. “Does not enter the hands of sentient beings”: “hands” has seven meanings: First, in terms of rank: cultivating and studying this sūtra definitely transcends the realm of sentient beings; hence it is said not to enter their hands, because this is not subsumed under worldly dharmas. Second, in terms of mind: if one does not arouse the great bodhicitta, one is not a vessel for this sūtra, which is called not entering the hands. Therefore, if one does not arouse the aspiration, even if one holds the scrolls all day, it has never entered one's hands. Third, in terms of practice: this sūtra is what is essential for those who practice the bodhisattva path. If one generates delusions and creates karma, this is called the practice of sentient beings. The sūtra is not what is essential for them; hence it does not enter their hands. That is, if for the sake of fame and gain one lectures on and reads this sūtra, even if the number of chapters is numerous, it has never entered one's hands. Fourth, in terms of wisdom: the wisdom of worldly grasped views is called the wisdom of sentient beings. The sūtra transcends those views; hence it does not enter their hands. That is, if one receives and upholds this sūtra but grasped views are not broken, one has never truly met with this sūtra. Therefore, one must necessarily go against sentient beings' views and accord with this Dharma before it can be called entering the hands. The Daśabhūmika says that if one hears it, one is bewildered; the treatise explains that hearing it means producing an understanding of hearing, and one cannot fail to hear it, and so forth. Fifth, in terms of faith: even if one has not yet been able to shatter views and directly enter, if one can have firm faith in these inconceivable matters outside ordinary sentiment, this is also called entering the hands. If one does not believe, it is called not entering the hands. Thus the Dharmasaṃgīti Sūtra says: “Although this sūtra circulates in Jambudvīpa, it circulates among the sentient beings protected by all buddhas; among those who are able to believe in the profound Dharma, it constantly abides in the minds and circulates in the hands of such sentient beings.” The explanation says: faith is able to receive, which is the same as the meaning of hands. In praising faith, the “Bhadraśrī” [chapter] says: “It is the pure hand that receives the manifold practices.” This is what is meant. Sixth, in terms of persons of the two vehicles, it also does not enter their hands. Seventh, in terms of bodhisattvas of the provisional teachings, it also does not enter their hands, because even if they hear it, they do not believe. “Only except for bodhisattvas”: since it said not entering the hands of all sentient beings, this phrase could be ambiguous; therefore it now excepts and eliminates them, reversing the previous seven kinds to single out and take the Dharma-vessel, who are the bodhisattvas who ride the inconceivable vehicle. In the simile there are five phrases, and in the application there are also five: 1. “This sūtra” corresponds to the seven treasures. 2. “Does not enter the hands” corresponds to having no one capable of upholding them. 3. “Except for the true child born from the gotra” corresponds to the prince born of the primary consort. 4. “Endowed with the marks of the Tathāgata,” and so forth, corresponds to being endowed with the marks of a holy wheel-turning king. 5. “If these do not exist,” and so forth, corresponds to: if there is no prince, the seven treasures disperse and disappear; because there is no cultivation, the teaching and Dharma do not circulate, which is called the disappearance of the sūtra. The Prajñā-śāstra says: “When the Dharma is about to disappear, it is because cultivation disappears.” From “Why is this?” downward, it explains the reason why the sūtra disappears without a true child, which can be understood. In the second part, adducing the benefits to encourage faith, there are two parts: first, explaining the benefit of hearing and believing, with a statement and an explanation. “Slightly applying upāya”: because it is based on the universal gate that they mutually subsume each other, and because attaining one is attaining all, as with Sudhana in a single lifetime, the Dragon Girl's swift [attainment], and so on. Second, explaining that hearing and believing are hard to obtain: if a bodhisattva relies on the gradual teaching of the three vehicles, even though they spend such-and-such kalpas cultivating the practices of the six pāramitās, the bodhipakṣadharma, and so on, because their faculties are not yet mature, they do not hear and do not believe this One Vehicle sūtra. Were it not so, in the Yingluo jing and others, faith is cultivated and perfected within ten thousand kalpas; how could it be that after cultivating the six pāramitās for immeasurable kotis of nayutas of kalpas, one still does not believe this sūtra? Since they are not of the two vehicles, what kind of bodhisattvas could they be? This is the same as in the Lotus Sūtra: “If they do not believe this Dharma, one should in other profound teachings of the Tathāgata instruct, benefit, and gladden them.” It is also the same as the text above: “To seek the Great Vehicle is still easy; to be able to believe this Dharma is exceedingly difficult.” Question: If even those who have practiced for the stated kalpas are still unable to believe, how can ordinary fools at present attain faith? Answer: If they have the gotra from past lives, upon hearing it they immediately believe and receive it. Were it not so, it would be difficult to enter even after many kalpas. That many people nowadays do not believe is not to be wondered at. Question: These people who do not believe, at what stage of bodhisattva are they? Answer: The text makes no definitive judgment. Judging by the number of kalpas, having already passed ten thousand but not yet completed an asaṃkhyeya, they should be persons of the stage of the three grades of worthies. Question: Reaching what stage will one then be able to believe this? Answer: At the utmost, reaching this stage, one will definitely believe and enter this One Vehicle Dharma; there has never been one who realizes the bhūmis and yet does not believe this. Question: Why is it that those of the two vehicles, even if they attain arhatship, still do not believe and enter, whereas bodhisattvas of the three vehicles can believe without having reached above the bhūmis? Answer: Because the three vehicles are superior and are a proximate upāya, they are not like the two vehicles. Therefore, if one enters this Dharma, then upon perfecting the mind of the ten faiths, one is endowed with all stages, attaining them simultaneously. As for the expression “nominal bodhisattvas,” they only cultivate according to the provisional teachings and have not yet attained the real practice of the One Vehicle. “Not born from the gotra” means that upāya is not the direct cause of buddhahood, and they have not yet conformed to the fundamental nature of the buddhas of the three times. Third, from “O sons of the Buddha, if a bodhisattva” downward, the benefits of faithful reception are explained. Within this are ten phrases: 1. Becoming a true child; 2. Conforming to the Buddha's realm; 3. Being endowed with causal dharmas; 4. Abiding in the superior realm; 5. Turning one's back on lower stages; 6. Increasing the Buddha's practices; 7. Perfecting the causal stage, meaning the ultimate end of the ten bhūmis is the other shore of the bodhisattva; 8. Entering the fruit-dharmas, meaning being able to skillfully penetrate the unfathomable realm of the Buddha's secret, sovereign supernormal powers; 9. Attaining the stage of the fruit, meaning only the Buddha is without a teacher; 10. Exhausting the limit of the fruit, hence it says “deeply entering.” Among these ten, the first three accomplish the benefits of the three grades of worthies; the next four accomplish the benefits of the ten bhūmis; the last three accomplish the benefits of the Buddha-fruit. It should be understood that believing and receiving this Dharma accomplishes these benefits. Fourth, from “O sons of the Buddha, when a bodhisattva hears this” downward, the benefits of cultivation are explained. Within this there are also ten phrases: 1. The mind of compassion and wisdom: equality is wisdom, and immeasurability is compassion; 2. From “leaving behind” downward, the mind of turning away and facing toward: a straightforward mind facing toward principle; 3. From “facing directly” downward, the practice of mindfulness and insight: mindfulness manifests directly before one, and insight illuminates equality; 4. From “discriminating” downward, penetrating causal practice; 5. From “fully endowed” downward, accomplishing fruit-wisdom; 6. From “leaving all behind” downward, the practice of leaving defilement behind; 7. From “giving rise to purity” downward, vast practice; 8. From “deeply entering” downward, its profound practice; 9. From “equally contemplating” downward, the practice of contemplating the fruit; 10. From “deeply entering these” downward, the practice of realizing the profound. From “O sons of the Buddha” downward, the characteristics of the benefits are concluded, which can be understood. In the verses, they only versify the benefits of the previous tenth [section on] seeing, hearing, and so forth, and do not versify the names, upholding, etc. The eight verses are divided into four: the first two verses versify the Dharma exposition; the remaining six versify the three similes, two for each, which can be understood.