華嚴經探玄記 17.26

17.26

From here on, the fourth general section, consisting of three hundred lines starting from the "ten kinds of precious abodes," answers the previous twenty-nine questions, clarifying the differences in the aspects of practice within the stage of the ten dedications. Because the ten headings in the section on the ten masteries were not in the questions, there are three hundred lines answering twenty-nine questions. Within this, there are three parts: first, one hundred and ten lines clarify the principle of the steadfastness of the practice-essence within the stage of dedication; second, one hundred and twenty lines from the "ten masteries" onward clarify the principle of the mastery of karmic function; third, seventy gates from the "ten kinds of playful supernatural powers" onward clarify the principle of the complete perfection of the practice-stage. Within the first, the practice-essence, there are two parts: first, forty gates clarify the practice-essence being perfected and dwelling exalted on the other shore; second, seventy gates from "ten kinds of indestructible faith" onward clarify the practice-essence being free of hindrances and gathering all supreme virtues. Within the former, first, regarding the ten kinds of precious abodes: they abide in the precious place of the true Dharma, hence they are called "precious abodes." Furthermore, taking non-abiding as abiding is also called "precious abodes." Within this: 1. Nearing the Buddha; 2. Hearing the Dharma; 3. Freely taking birth; 4. Free knowledge of phenomena, meaning unobstructed knowledge of the universal and particular; 5. Mastery of knowledge and elimination—meaning that the path of accumulation ceases, the path of application is departed from, and the uninterrupted path severs [defilements]; not realizing the pinnacle of reality is because of differing from the two vehicles and because of retaining afflictions. Reaching the shore of the pinnacle of reality means reaching the pinnacle of the selflessness of phenomena, hence it is ultimate; 6. Mastery of compassion and wisdom, meaning knowing that sentient beings are empty yet carrying out conversion and deliverance; 7. Knowing the unobstructed phenomena of principle and phenomena; 8. Knowing that the principle never obstructs the arising of practice; 9. Skillfulness in emptiness, so that one's vows are not in vain; 10. Hearing the diverse expositions of many Buddhas and skillfully understanding and harmonizing them, which means determining them through the four intentions and so forth. Because the Buddha's wisdom is inconceivable, there are many diverse expositions; because the essence of the Dharma is not different, it says the words are without duality. Second, regarding the ten kinds of generating the vajra mind: since what one abides in is precious, one is able, with respect to the boundless phenomena of the Mahāyāna, to exhaust their limits with a steadfast mind, hence it is called "adornment" and so forth. Within this: 1. Knowing the boundless phenomena of the three times; 2. Citing many bodhisattvas to exhort oneself; 3. Adorning boundless worlds; 4. Reaching boundless sentient beings through the cure of merit and wisdom; 5. Offering to boundless Buddhas with roots of goodness; 6. Profoundly understanding boundless Buddha-Dharma. When the explanation says "gathering and receiving all," it means that non-characteristic not destroying characteristics is "gathering and receiving": because non-characteristics gather characteristics and characteristics gather non-characteristics, it is said to "gather all"; 7. Being able to endure grades of boundless suffering and distress. Secular books say, "Cutting off an enemy's head counts as a grade (jí), for which one grade of nobility is granted." It takes its name from this. "Abiding in non-dual phenomena" means suffering and the self are non-dual, which is the forbearance of reflecting on phenomena; 8. At boundless and limitless times, practicing the bodhisattva path in boundless and limitless places; 9. Fulfilling boundless great practice through the essentials of the mind; 10. Arising with functional practice right from quiescence, within which there are four parts: first, abiding in emptiness and quiescence; second, from "and yet not abandoning" onward, clarifying the arising of functional practice regarding phenomena; third, from "why is this?" onward, citing the great vow to explain and establish it; fourth, from "skillfully knowing this Dharma" onward, clarifying the dual integration of the great vow and practice. Third, regarding the ten kinds of generating great undertakings: this means causing the great undertakings of what is to be done to arise and manifest before one. Within this, the first three are greatness of meritorious karma; the next three are greatness of transformative karma, adorning lands in order to gather sentient beings; the next two clarify advancing to gather merit; the ninth is attaining Buddhahood; the tenth is expounding the Dharma. Fourth, regarding the ten kinds of ultimate great undertakings: previously, regarding great undertakings, one could only cause them to arise and manifest; now it clarifies that what is done is perfected and fulfilled, hence called "ultimate." Within this: 1. Making offerings to all Buddha-realms; 2. Fulfilling one's original requests; 3. Seeking the true Dharma completely; 4. The next two increase causes and bring forth results; the next two fulfill vows and practices; the last three make offerings to persons and hear the Dharma. Second, the seventy gates from "having ten kinds of indestructible faith" onward clarify that the practice-essence is free of hindrances and gathers all supreme virtues. Within this, the first forty gates clarify skillfulness in faith and wisdom; the last thirty reveal the mental practices gathering the stages. Within the former, first, regarding the ten kinds of indestructible faith: one possesses pure faith that is indestructible regarding the profoundly entered Dharma, breaking through the hindrance of lack of faith. The first six have faith in the conditions of practice; the last four have faith in the essence of practice. Within the former, having faith in sentient beings is because they are the compassionate realm of those to be transformed; furthermore, it is because one has faith that they possess the tathāgatagarbha, Buddha-nature, and so forth. Second, regarding the ten kinds of receiving predictions: since one inwardly cherishes steadfast faith and outwardly receives predictions, there is receiving predictions. Previously it clarified knowing predictions oneself; now it clarifies the Buddhas giving predictions, hence they differ. Within this: 1. Roots of goodness pertaining to liberation, where hearing the Dharma causes the hairs [of the body] to stand on end, etc.; 2. Attaining the first bhūmi's seeing of the truths, called the fulfillment of truths, etc.; 3. Broadly practicing all practices in the stage of cultivation; 4. Manifesting before the assembly; 5. Not manifesting before the assembly; 6. Awakened meaning through realizing the original awakening of one's own mind; 7. The stage of the forbearance of phenomena being perfected; 8. The merit of conversion having been established; 9. The number of kalpas having been completed; 10. The stage reaching mastery. The rest are as explained before. Third, regarding the ten kinds of dedications of roots of goodness: this means conforming one's own roots of goodness to be identical with those of good friends. The first two are identical mind; the next one is identical practice; the next two are identical cultivation; the next two are identical cure, meaning right mindfulness as the active antidote manifests and the objects of cure are purified and departed from; the next one is identical stage; the last two are identical realization and thus no different. "Identical" means that the roots of goodness of this bodhisattva, dedicated to the roots of goodness of good friends, are of one essence without difference, hence called "identical," not an identity of resemblance between separate essences. Fourth, regarding the ten kinds of attaining wisdom: because the virtue of dedication has matured, one attains mastery of wisdom, hence it is clarified. Within this, the first four are one's own share: 1. Understanding giving; 2. Delighting in the Dharma; 3. Entering the Buddha's realm; 4. Being able to dispel doubts. The latter six are advanced progression: 1. Awakening to the real; 2. Entering the provisional; 3. Understanding that small goods give birth to Buddhahood; 4. Being endowed with virtues; 5. Going to the Buddhas; 6. Awakening to the Dharma. Through understanding these, one attains mastery of wisdom. Second, the thirty gates from "having ten kinds of generating an immeasurable and boundless broad mind" onward clarify mental practices gathering the stages. Within this, first, regarding boundless realms, generating a mind that matches the realms, hence it is so stated: 1. Broadly minding what is sought; 2. Broadly minding those to be delivered; the next two broadly mind what is revealed: one harmonizes phenomena, and two reveals principle; the next two broadly mind the stages of causes and fruits; 7. Broadly understanding karma and retribution; 8. Broadly adorning lands; 9. Entering the great assembly; 10. Contemplating the complete sound. Second, regarding the ten kinds of treasuries: since one uses the great mind to universally pervade, virtue is caused to exhaust the oceanic profundity, hence it is clarified next: 1. Treasury of letters; 2. Meaning; 3. Retention; 4. Eloquence; 5. Wisdom; 6. Supernatural powers; 7. Skill; 8. Seeing the Buddha; 9. Entering kalpas; 10. Joy and reverence. These all possess containment and accumulation, collectively named "treasuries." Third, regarding the ten kinds of compliance: since accumulated virtues are replete and fullness has arrived, hardness and roughness are entirely exhausted, hence it is clarified next: 1. Leaving behind slander; 2. Leaving behind doubt; 3. Relinquishing conceit; 4. Relinquishing personal views; 5. Turning away from the lower vehicle; 6. Leaving behind distraction; 7. Relinquishing deviant views; 8. Leaving behind the three unwholesome things; 9. Subduing the enmity of māras; 10. Leaving behind the six defects. This is explained in terms of negation. If spoken of in terms of affirmation, what one does in practice is mature, reaching supreme compliance and gentleness. The explanation of the steadfastness of the practice-essence is completed above.