華嚴經探玄記 18.18

18.18

The seventh section, on praising virtues in verse, has ten passages spoken by bodhisattvas of the ten directions. In the first passage there are ten verses, divided into two parts: the first nine explain and describe the functions of the preceding samādhi; the last one concludes with that upon which the functions rely, showing that it is the preceding Lion's Sprint Samādhi. In the former part, the first five rejoice in the unobstructedness of the Buddha's body and land: therein, the first one [praises] sovereignty, the next two [praise] profundity, and the latter two [praise] vastness. The latter four praise the virtues of the bodhisattva assembly: therein, the first shows their gathering like clouds as before, the second their deep vows and practices, the third their surpassing the two vehicles, and the fourth their firm concentration and wisdom. In the second verse-[set], it is divided into six: the first two praise the assembly as being endowed with virtues (the first with perfection of stages, the second with depth of virtues); the next two praise their gathering in the assembly; the next one [praises] their severing obstacles and realising principle; the next two [praise] their being unmoving yet omnipresent; the next one traces it back to the Buddha's power; the latter two [praise] their thorough comprehension of the Buddha-Dharma (the first the meaning, the second the teaching). In the third verse-[set], it is divided into two: the first three are literal explanations (first, praising the Buddha's preaching Dharma in accordance with the time; second, praising the Buddha's power and function in crushing heterodoxy; third, praising the Buddha's Dharma as transcending ordinary sentiments); the latter seven are metaphors and analogies (first, the metaphor of wisdom reaching the three limits; second, the metaphor of complete untainted virtues; third, the metaphor of sovereign all-knowledge; fourth, the metaphor of virtues being limitless and unobstructed; fifth, the metaphor of bearing the dharmacakra; sixth, the metaphor of unobstructed, swift omnipresence; seventh, the metaphor of the wheel of wisdom as the foundation). In the fourth verse-[set]: first is the metaphor of the mountain of virtues benefiting beings; second, the metaphor of the ocean of compassion extinguishing flames; third, the metaphor of lofty practice and profound realisation; the fourth and fifth, two verses, explain the metaphor of the ocean of wisdom bringing forth [virtues]; sixth, the metaphor of skilful manifestation responding to capacities; seventh, the metaphor of completely fulfilling wishes in accordance with vows; eighth, the metaphor of the knowledge of aspects illuminating universally; ninth, the metaphor of manifesting the Dharma in accordance with directions; tenth, the metaphor of seeing the Buddha purifying faculties. Another explanation says: of these ten, the first is great merit; second, great compassion; third, great concentration; fourth and fifth, principle-wisdom; sixth, quantitative wisdom; seventh, the function of compassion; eighth, the knowledge of aspects; ninth, mirror-like wisdom; tenth, the function of benevolence. In the fifth verse-[set], it is divided into four: the first one praises the benefit of seeing [the Buddha]; the next three benefit bodhisattvas (one universally praising, one specifically causing them to attain Dharma, and one specifically causing them to accomplish practice); the next one manifests the three realms; the next three manifest Dharma to accomplish benefits (one adducing capability, one manifesting vastly, and one accomplishing wisdom); the latter two [concern] the dharmacakra benefiting beings. In the sixth verse-[set], it is divided into three: the first three explain that ordinary beings and the Hinayāna cannot know; the next four explain the virtues that are not known (one of deep wisdom, one of vast merit, one of skilful transformation, and one of virtuous phenomena); the latter three show the virtues of those who are able to know (one of cultivation and practice, one of destroying self, and one of full vows). These [bodhisattvas] are able to know; it is not that the Buddha's virtues are entirely unknowable. In the seventh verse-[set], it is divided into three: the first five praise the complete endowment of the Buddha's essential virtues (therein, the first universally praises the purity of his body; the next two [praise] the myriad practices as the cause; the next two [praise] extinguishing obstacles to accomplish virtues); the next three praise his wondrous functions as hard to fathom (therein, the first is physical function, and the latter two are wisdom functions); the final two conclude universally (one being unthinkable, one being ineffable). In the eighth verse-[set], it is divided into three: the first two produce virtues of wisdom (one produced based on hearing, one produced based on mind); the next three are firm practices (one of vigorous practice, one of faith and wisdom practice, and one of dedication practice); the latter five are practices of abandoning virtues (therein, the first two leave defilement to accomplish self-practice, and the latter three leave defilement to accomplish benefiting others). In the ninth verse-[set], it is divided into four: the first two praise the benefits of the Buddha's vocal action; the next two, the benefits of physical action; the next two, the joint benefits of body and speech; the latter four, the benefits of seeing and hearing. The tenth has eleven verses divided into four: the first two praise the Buddha benefiting bodhisattvas (one manifesting virtues to let them see, one turning the Dharma to let them hear); the next five praise the Buddha enduring suffering for the sake of beings, which is the profundity of his great compassion; the next one explains the reason for enduring suffering; the remaining three explain that seeing the Buddha accomplishes benefits. Thus ends the section on praise in verse.