華嚴經探玄記 16.7

16.7

Second, in the extensive explanation, there are also two parts: first extensively explaining the former light saving those in the evil destinies; second, extensively explaining the former sound benefiting the heavenly realms. In the former there are also two: first explaining the emission of light; second, explaining the benefit of the illumination. In the former, the "Universal Illumination King Light" is the light within the great mark of the wheel mark. "Therein" means that at that great mark's location, there is this small subsidiary mark of the Ocean King. "One named Pure" eliminates many lights, now mentioning only one. In explaining the benefit of illumination from "Universal Illumination" onward: "according to the realm of sentient beings" refers to the differences in where they abide, and also differences in what they observe. "According to good roots" means according to which vehicle's good roots they planted in the past. "According to intentions" means differences in inclinations, and also differences in desires and aspirations; all accord with their faculties to effect benefit. Surpassing other benefits, it therefore says "up to Avīci and so forth." Because the text below speaks only of that single benefit of illuminating the hells so that they are born in Tuṣita Heaven, it therefore surpasses the rest. Second, in extensively explaining the enriching benefits in heaven, there are six parts: first, resolving doubts occasioned by admonition; second, from "You all should…" onward, properly admonishing them to repay kindness; third, from "Then the devaputras, hearing this sound…" onward, making offerings in accordance with the admonition; fourth, from "Therefore, devaputras…" onward, teaching them to arouse the mind and repent transgressions; fifth, from "When this Dharma was spoken…" onward, obtaining benefit upon hearing the teaching; sixth, from "At that time the devaputras, from each and every pore…" onward, explaining the propagation of the acquired benefits to accomplish inexhaustible practice. In the first there are three: first admonition, next doubt, and later explanation. In the first, "excellent" praises what they attained, clarifying that there is great kindness. Next, revealing where Rocana abides, he admonishes them not to forget this kindness, and thus causes them to mindfully revere him. Second, from "At that time the devaputras…" onward, they properly arouse doubt and wonder. "From what cause" means by what, namely from what cause and condition this sound emerged. Third, from "At that time the sound…" onward, resolving the doubts and revealing the Dharma, wherein there are also three: first general, next particular, and later concluding. The general explanation says that this sound is produced from the virtues of good roots and also has no place from which it comes. Second, from "Devaputras, like me…" onward, the particular explanation contains six approaches: 1. The simile of the sound in the sky being selfless illustrates that the Buddha is free from the two selves. They doubt again: "If there is truly no self, who comes to achieve buddhahood?" 2. Explaining the simile that the heavenly sound comes from nowhere illustrates that the Buddha's superior fruit has no place from which it comes. They doubt again: "Though the Buddha-fruit's realization of the principle may have no coming, the suffering retribution of foolish worldlings must have an essence." 3. From "Just as you all…" onward, the simile that suffering retribution has no foundation illustrates that goodness giving rise to the heavenly sound also has no spatial location. They doubt again: "Though superior retribution and inferior retribution may both lack essence, how could the Buddha-fruit's great function not exist?" 4. From "Just like the Universal Illumination King…" onward, explaining the simile that the fruit's function is non-active illustrates that the heavenly sound arises from samādhi and wisdom, effecting benefit without purposeful action. They doubt again: "If so, why does the benefited heavenly retribution appear?" 5. From "Just as Mount Sumeru…" onward, the simile that heavenly pleasure has no coming illustrates that the heavenly sound should have no spatial direction. They doubt again: "A small benefit may have no coming, but manifold function should entail weariness." 6. From "Devaputras, just as…" onward, the simile that the heavenly sound's vast benefit is without fatigue illustrates that because this heavenly sound accords with the nature, is constantly non-existent, and the benefited sentient beings are also like this, it is therefore without fatigue. Toward sentient beings who cannot be transformed, he does not arouse revulsion; toward sentient beings who are difficult to transform, he does not arouse fatigue; toward sentient beings who are easily transformed, he does not arouse laxity; toward sentient beings who have already been completely transformed, he does not arouse arrogance. The above six kinds are similes and illustrations, and they are also direct expositions of the Dharma. At the very end, he concludes and analyzes. As for Rocana, it is because this is the general admonition of the initial approach. The Defilement-Free Samādhi has two stages: first, regarding the culmination of the cause, as attained by the bodhisattva on the tenth Dharmameghā bhūmi, because of abandoning the subtle defilements of one's own two hindrances; second, regarding the beginning of the fruit, as in this text: about to manifest the attainment of buddhahood while residing in this heaven, he abides in this samādhi, capable of benefiting sentient beings and causing them to be free from defilement. That the two vehicles cannot know this concludes that its function is profound and vast.