華嚴經探玄記 16.58

16.58

Part 6, 'Manifesting auspicious omens to testify and confirm', has two sections: first, manifesting the omens; which also has two: first, in this realm—that is, the shaking of the earth and the rain of offerings manifest the reality of the Dharma; next, from 'In the same manner' onward, concluding by extending to the ten directions, which reveals that when one speaks, all speak. This also concludes generally that the teachings spoken before all accord with faculties and accomplish benefits, thereby causing the bodhisattvas to all rejoice greatly. Second, in confirming [the teaching], there are also two: first the fruit, then the cause; each has 'when one confirms, all confirm.' Within the confirmation of the Buddha-fruit there are also two: first, confirming by manifesting the body, which has three: first, manifesting the body; second, praising the preaching; third, adducing confirmation. Second, from 'When this sūtra was preached' onward, adducing benefits to confirm, within which are five: first, the benefit of the fulfillment of the bodhisattva stages. 'Omniscience' is wisdom. Second, the benefit of sentient beings generating the [bodhi] mind. As for 'sharing the name Supreme Realm', because they generate the mind taking the supreme Dharma of nature manifestation as their realm, this name is established based on this. Third, from 'For this reason' onward, clarifying the Buddha's intention of protective maintenance. Fourth, from 'In the same manner' onward, concluding by extending universally: that is, up to worlds as many as the dharmadhātu and space, in each and every one there are the designated bodhisattvas and designated sentient beings who each obtain these benefits. Fifth, setting forth the causes for this universality: eight causes are briefly set forth, which is a reduced count of ten. The first two, the capable of speaking and the spoken, form one pair. The next two, the capable of evoking and the evoked, form one pair: that is, the power of goodness is that which can evoke. The next two, the capable of transforming and the transformed, form one pair: that is, the conditions and faculties being ripe, transforming without missing the proper time—that is, the timely meeting of conditions. The last two, the capable of accomplishing and the accomplished, form one pair: that is, the practice of Samantabhadra is the cause that can accomplish. Within the second, the bodhisattvas' confirmation: why does this chapter have confirmations of both cause and fruit? Because it reveals that nature manifestation is profound and subtle; because it is the root of cause and fruit; because it is attained in the Buddha-fruit; because it is practiced by bodhisattvas. Throughout this sūtra, confirmations have four propositions: 1. Some are confirmed only by Buddhas, as in the 'Chapter on Generating the Mind', because attaining buddhahood at the initial mind is an event feared to be difficult to believe. 2. Some are confirmed only by bodhisattvas, as in the preceding assemblies, because they are attained by bodhisattvas who practice the respective stages. If so, why is confirmation needed? Explanation: Because each and every practice and stage subsumes all [others], which surpasses ordinary conventions; therefore confirmation is needed. 3. Some are confirmed by both, as in this chapter, for the reasons mentioned above. 4. Some are confirmed by neither, as in the first assembly and others, because those passages are not yet exhaustive. Within this passage there are two: first, confirmation by one; next, confirmation by all. The first has five: 1. The bodhisattva arrives here, filling the dharmadhātu; 2. from 'manifesting' onward, ten gates distinguish his virtuous functions; 3. from 'At that time, that [bodhisattva]' onward, praising this preaching; 4. from 'O son of the Buddha' onward, recounting his own [circumstances] to show identity—that is, identity of name, identity of place, identity of host, identity of practice, identity of preaching, identity of phrases, identity of syllables, identity of meaning, identity of principle; 5. revealing his purpose in coming, which is to serve as witness. The Buddha's power and the Dharma's power briefly set forth two causes. Below, concluding by extending to the confirmation by all can be known.