華嚴經探玄記 17.25.2

17.25.2

Later, [it says that] mind, Buddha, and sentient beings—these three are without distinction; because the understanding mind is not mistaken, there are no three inversions. The three inversions are explained as before in the 'Chapter on the Arousal of the Mind'. Among the ten [phrases], there are four lines: first, exhausted flows and unexhausted flows are without duality; second, the Buddha-Dharma and worldly phenomena are one without confusion; third, gathering phenomena to be identical with principle, entering and yet without entering; fourth, explaining how they are without duality and unchanging, because being of one taste, they are without duality; therefore, both are difficult to conceive. Second, regarding the 'ten kinds of skillful and subtle, esoteric speech', it is precisely because internal practice is hard to fathom that it causes uttered words to be skillful and esoteric. Generally speaking, there are five kinds of esoteric speech: 1. It is called esoteric speech because it explains that profound and esoteric Dharma, as in the 'Nature Manifestation' [chapter] above where it is called the Tathāgata's esoteric treasury and so forth; 2. It is esoteric speech to explain all phenomena with a single word; 3. Being near yet not hearing, as Śāriputra was like one deaf, or being far without limit, as Maudgalyāyana traced the voice, is called esoteric speech; 4. Words that are proximate while the intent is distant, as in explaining the three vehicles as ultimate, are also called esoteric speech; 5. Using different words to explain different phenomena, such as speaking of realizing what is not firm as firm. Now in this text, it is spoken of only in terms of the first meaning. Within it: the first one is in terms of the teaching, because one realizes the profound intent and harmonizes sameness and difference; the second shows identity with nirvāṇa while esoterically manifesting taking birth; the third is like entering samādhi in the east and esoterically arising in the west; the fourth skillfully speaks of beings having bad within good, suffering within joy, and so on; the fifth skillfully speaks of beings being defiled without defilement as defilement, and being pure though defiled without defilement as purity; the sixth skillfully speaks of having all within one, and so on; the seventh is having construction where there is destruction, as in the Saddharmapuṇḍarīka Sūtra where 'gods and humans see the kalpa end, but this land is always peaceful'; the eighth is uttering words by seeing this esoteric place in the Buddha's pervasive manifestation of birth and entering into extinction; the ninth understands that sentient beings are precisely nirvāṇa and are not extinguished again, yet without abandoning the great vow to gather sentient beings, which is considered skillful and esoteric; the tenth awakens on one's own without relying on others, yet seeks good friends without ceasing, which is considered skillful and esoteric. Third, regarding the 'ten kinds of skillful, expedient, discriminative wisdoms', having previously skillfully spoken of esoteric points, now wisdom penetrates with clarity, hence this is said. The first two know the worlds, one pure and one defiled; the next three know the capacities of sentient beings; the next three know the behavioral marks of the three vehicles; the last two know worldly and supramundane phenomena. Another explanation: the first two are the vessel-world; the next seven are the world of sentient beings; the last is the wisdom of the truly awakened. Another explanation: the first two are where to transform; the next three are who is transformed; the next three are where those transformed are established; the last two are by what Dharma they are transformed. The above thirty lines explaining the practice of fused wisdom surpassing ordinary thought are concluded. Second, the twenty lines below 'there are ten kinds of samādhis' explain the practice of deep concentration pervading everywhere. Within this, the first ten explain the essence of concentration, and the latter ten explain its karmic function. Furthermore, the first explains deep concentration, and the latter reveals pervasive scope. In the former: 1. It explains the place of entering concentration, meaning pervading all the various kṣetras; 2. It explains the body that enters concentration, meaning entering concentration with the bodies of all sentient beings, as when a youth's body enters right absorption; 3. It explains concentration illuminating the reality of phenomena; 4. Seeing the Buddha within concentration; 5. Concentration maintaining for many kalpas, as explained in the tenth wisdom-illumination of the 'Chapter on the Ten Clarities'; 6. Concentration producing clouds of bodies, as in the case of the bhikṣu Sāgaradhvaja; 7. Or manifesting the entry into concentration with the Buddha's body; 8. Entering concentration for the sake of awakening sentient beings; the last two each attain all bodhisattva samādhi and wisdom in a single thought-moment, entering concentration with both practices complete. Also, the first one is the place of entering concentration; the next one is the body that enters concentration; the next six are the functions of entering concentration; the last two are the time of entering concentration. Second, regarding the 'ten kinds of all-places', the previous [part] explained entering concentration, and now it discerns arising from concentration to apply functions pervading all places: 1. The place to which compassion is entrusted; 2. The place upon which the body relies; the next three are places where understanding arises: one understands the root nature of the direct retribution, and the latter two understand the kalpa destruction of the dependent retribution, the wind disaster being omitted among the three disasters; the next one is the place of making offerings; the next two are the places of accomplishment, one dependent and one direct; the last two are the places of action, one wisdom and one merit. The above practice of deep concentration pervading everywhere is concluded. Third, the forty lines below 'there are ten kinds of Dharma-gates' explain the practice of mastery of karmic function. Within this, the first ten explain the Dharma-gates of manifesting with mastery: first, one body pervading everywhere; second, manifesting diversely in multiple places; third, causing the many to enter the one; fourth, not losing maintenance; fifth, manifesting upward in identity with the fruit; sixth, nowhere unpervaded; seventh, no time unpervaded; eighth, manifesting multiple bodies in one kṣetra; ninth, manifesting in multiple places with one body; tenth, universally manifesting in a single thought-moment. These are all the gates of the interpenetration of dharmatā, hence they are called Dharma-gates. Second, regarding the 'ten kinds of supernormal powers', it is precisely because manifesting the Dharma-gates with the body has boundless karmic function that this is stated: 1. Past lives; 2. Divine ear; 3. Others' minds; 4. Divine eye; the next five are psychic transformation: first, manifesting psychic power; second, showing multiple bodies; third, traveling swiftly back and forth; fourth, being able to adorn kṣetras; fifth, manifesting transformation bodies; the last one, ending the flows and showing the attainment of bodhi. These ten all have supernormal wisdom as their essence, hence they are called wisdom supernormal powers. All arise from concentration, equally termed 'producing'. Third, regarding the 'ten kinds of clarities', previously, because of being unimpeded, it was called supernormal power; now, being elaborated in detail, it is clarity. Within this: the first one knows the differences in beings' karma and retributions; the second knows beings arising pure faith toward the realm of cessation; the third knows beings realizing and entering principle and wisdom—the above three know those who are transformed. The fourth is vocal karma; the fifth is mental karma; the sixth is bodily karma—these three reveal the transformer. The seventh transforms discriminative thinking regarding objects into the cause of correct wisdom. The eighth knows that the equality of principle gives rise to unimpeded practice: first knowing the principle of the three natures does not impede arising practice to attain Buddhahood. The ninth knows that beings' true mind conforms to principle, manifesting phenomena according to conditions without losing transformative function. Within this: first, knowing that conforming to principle and manifesting phenomena does not lose transformative function; second, 'why is this?' explains and establishes non-obstruction. Within the first, moreover: the first one is directed toward transforming others; the second does not lose one's own practice; the third, below 'why', explains and establishes it. In the former: the first four lines know the true essence of sentient beings; the eight lines below 'knows causes' know the conditioned phenomenal facts of sentient beings, which are retributions born from causes and conditions; the six lines (three pairs) below 'knows ignorance' know beings' differences of defilement and purity; the eight lines (four pairs) below 'knows saṃsāra' know beings' non-obstruction of principle and phenomena; the eight lines (four pairs) below 'knows transformation' know beings' differences in capacity for the Path: first, knowing whether the transformation of the basis has occurred or not; second, knowing whether the path of remedy has arisen or not; third, knowing the eradication of affliction and the establishment of the Path; fourth, knowing the fruition of practice and the distinctions of faculties and retribution. The line below concludes the transformation, meaning contemplating in accord with dependent origination. Within the tenth, there are seven; the first is being well able to separate from attachment.