華嚴經探玄記 18.19

18.19

From here below is the eighth section, clarifying Samantabhadra's unfolding and revealing, in order to make sentient beings generate faith. Therein are two parts: first the prose, and later the verses. In the former are three: first, clarifying the intention of the teaching; second, showing the upāyas of the one who speaks; third, discerning the scope of what is taught. In the first part, "desiring to repeat..." and so forth: previously it was clarified that the Lord of the Teaching himself entered this samādhi and vastly manifested these events, opening and revealing the dharmadhātu without yet having spoken words; now it is clarified that Samantabhadra speaks vastly with words, once again reopening the dharmadhātu of the preceding samādhi's function so as to make it appear and illuminate, causing all bodhisattvas to enter this Dharma together; hence it says "once again opening..." and so forth. Second, from "equal to the dharmadhātu..." onward clarifies the upāyas of the one who speaks; there are three: first universal, next specific, and finally concluding. In the specific, regarding the eleven upāyas, the word "with" (yǐ) means "to use". Using these [upāyas] that are equal to the dharmadhātu and equal to various upāyas, he is able to speak vastly in ten ways of the virtues of the Tathāgata's samādhi. First, "equal to the dharmadhātu": just as the dharmadhātu is without edge or end, so too this upāya of the speaker is identical with the dharmadhātu; hence it says "equal". The rest are all like this. Why is this so? Because the karmic function of the Sprint Samādhi is vast and great, and using other upāyas could not reveal it; therefore, all eleven take boundless phenomena to categorise its use. This one is the universal clause. The remaining ten are all specific clauses of the dharmadhātu: therein, "hope" relates to the beginning; "desire" is based on the end. "Light of Dharma" is the teaching that can transform. "In accordance with the time" relates to the time when faculties are mature or raw, and so forth. The remaining doorways may be understood. Third, from "for the sake of the bodhisattvas..." onward concludes and establishes the intended meaning, meaning that with upāyas equal to the dharmadhātu, he speaks vastly in ten ways of the Lion Samādhi for the sake of the bodhisattvas, and with upāyas equal to the realm of space, he also speaks in ten ways. The rest are all to be understood by analogy. Third, from "What are the ten?" onward clarifies that the Dharma taught also has ten doorways. Looking back to the speaker before, there are two modes: [first,] matching the eleven upāyas in sequence, meaning that with the preceding upāyas he speaks what is taught here in their respective order; therefore each is matched to one kind, except that the tenth subsumes the latter two upāyas, which may be understood by analogy. Second, the preceding eleven upāyas each have ten kinds of vast explanations, which then make one hundred and ten doorways. If one reflects carefully and explains by analogy, the doctrinal principle can be seen. What are the differences among these ten? First, the arising of many Buddhas. Second, preaching over many times. Third, manifesting in many places. Fourth, gathering many assemblies. Fifth, a single thought-instant—this one may be considered together with the first ten in the preceding request through thought; it subsumes the nine periods of time. Sixth, a single body filling the dharmadhātu. Seventh, manifesting the Buddha's virtuous stages within the realm of the objective environment. Eighth, manifesting the Buddha's sovereignty within a paramāṇu of the objective environment. How does it differ from the preceding? The realm is coarse and the paramāṇu is subtle, hence they differ. Ninth, the pores of the subjective body constantly producing sound. Tenth, sitting universally in bodhimaṇḍas and constantly turning the dharmacakra. These ten are all virtues of the Lion's Sprint Samādhi, yet this is still an abridged explanation. From "O sons of the Buddha..." onward shows that what has not yet been spoken is even more vast and numerous. "Only the realm of the Tathāgata's wisdom" clarifies that there are still more vast and numerous [virtues], which are not what bodhisattvas can know. Second, from "At that time..." onward clarifies the verses that repeat [the prose]. In the text there are also two parts: first the introductory intention, and later the verses proper. In the intention, "receiving the Buddha's power" shows that it is not by his own ability. "Contemplating the Tathāgata" clarifies that there is that from which he receives. "Contemplating the great assembly" clarifies that there is a purpose. The remaining phrases [mean] contemplating that which is spoken. These are all the distinctive virtues of the fruit of buddhahood. In the verses proper, they versify the preceding ten dharmas in sequence. In the first, "within each and every pore" versifies the preceding "within all dharmadhātus". The remaining three lines versify the arising of Buddhas, etc. In the second, "the pure dharmacakra" versifies the preceding "spoken by all Buddhas". In the third, "the supreme sitting cross-legged..." and so forth versifies the preceding "manifesting the attainment of samyaksaṃbuddha". In the fourth, "bodhisattvas gathering like clouds..." and so forth versifies the preceding "the great assembly all went thither..." and so forth. In the fifth, "speaking of the dharmadhātus..." and so forth versifies the preceding "filling all dharmadhātus". In the sixth, "manifesting all buddha-lands, entering the ocean of dharmadhātu-wisdom..." and so forth versifies the preceding "filling all world-oceans..." and so forth. The seventh and eighth, two and a half verses, versify the preceding seventh dharma: "dwelling securely in all the realms of the Tathāgata" versifies the preceding "each and every realm". Some editions also have "all worlds"; a world is also the realm of the objective environment. "Dwelling securely in the stage of the Tathāgata" versifies the stage of sovereign virtue. In between are all dharmas of the virtues of the Buddhas of the three times. In the ninth, the first two lines versify the preceding ninth dharma, and the latter two lines inversely versify the eighth dharma. In the final verse, the first two lines versify the preceding universal sitting, and the latter two lines versify constant preaching. Thus ends the section on unfolding and revealing faith.