華嚴經探玄記 18.20

18.20

From here down is the ninth section, "Displaying the Benefits by the Light from the White Urna-Hair," so as to cause the assembly to realize and enter the dharmadhātu. Within it there are three [parts]: first, raising the Buddha's emission of light as the condition for displaying the Dharma; second, from "At that time in Jetavana" onward, explaining that the assembly relies on this condition to see the Dharma; third, from "Any sentient beings who..." onward, distinguishing that seeing the Dharma yields benefit and is the authentic entry into the dharmadhātu.

In the first [part], there are five clauses. First, the intention is stated: because he wishes to cause bodhisattvas in the causal stage to also attain this samādhi according to their capacity. Furthermore, the events manifested within this samādhi are precisely what the great assembly had previously had doubts and questions about. The Buddha answered their questions and entered this samādhi to cause the assembly to also attain it, which only then constitutes benefit. Second, emitting the light of the white urna-hair reveals the even, immaculate dharmadhātu of the Middle Way, which is the function of the preceding samādhi in gathering beings. Third, it is named "Illuminating the Dharmadhātu": the name is established according to its meaning, meaning that it illuminates and manifests the Dharma-gates of the dharmadhātu of the three times so as to enable the bodhisattvas to enter this gate; hence it is so called. Fourth, gathering the retinue explains that the principal and companions are fully present. Fifth, illuminating the ten directions and so on distinguishes the scope of gathering and transforming.

In the second [part], causing the assembly to see the dharmadhātu, there are two: first, raising the persons capable of seeing, meaning the universally cloud-gathered assemblies, which include both the new and the old; second, explaining the Dharma that is seen, also with two: first seeing the dharmadhātu of this direction, and later analogously seeing the dharmadhātu of the ten directions. In the first there are also two: first, seeing the manifestation of bodies and preaching of Dharma in all worlds; second, from "or seeing in celestial palaces" onward, explaining seeing the manifestation of bodies and preaching of Dharma in all palaces. In the former, first the places of manifestation are raised; from "and so forth" onward, it directly explains the manifestation of bodies and preaching of Dharma, which can be known to possess the three realms. In the second, celestial palaces and so forth, there are also two: first, the places of manifestation, which within the previous worlds further select ten kinds of subtle palaces; second, from "manifesting various bodies" onward, directly explaining the manifestation of bodies and preaching of Dharma, which also has ten kinds. Therein, "various kinds of holding" refers to holding the meaning; holding the teaching refers to holding the Dharma. All of these manifestations together answer the previous ten clauses of doubt and questioning regarding the Buddha's mastery and so forth, which can be interpreted and reflected upon accordingly.

In the second, analogously seeing the ten directions, there are two: first, taking this to analogize that; second, revealing mastery. In analogizing that, first it roughly analogizes the worlds of the ten directions. "Arisen from various karmas": the receptacle worlds and sentient beings and so forth in those ten directions are all manifested by actual retribution, hence the name; second, subtle analogy within the pores can be known. In the second, revealing mastery, the first clause does not destroy vast phenomena, meaning that although they are within the subtlety of a pore, they also do not destroy the distinctions of the vast, boundless realms of sentient beings across the three times and nine times, which remain distinct and evident. The next three clauses explain karmic functions: first, illuminating their minds; second, manifesting bodies for them; third, opening up and revealing the Dharma; the final clause concludes with spiritual power.

In the third [part], explaining that seeing the Dharma yields benefit, there are two: first, distinguishing the causes and conditions for seeing the Dharma; second, distinguishing the benefits attained. In the former there are also two: first, in terms of having affinities with the Buddha, through past affinities they are able to see; second, in terms of practices already cultivated, being complete in virtues they only then enter—having three clauses: one, benefiting others; two, benefiting oneself; three, gathering and accomplishing the upāyas for entering the Dharma.

In the second, explaining the benefits attained, there are three: first, explaining that due to seeing they attain the Dharma; second, from "those bodhisattvas" onward, explaining that due to the Dharma they accomplish virtues; third, from "at that time" onward, explaining that due to virtues they give rise to function.

In the first there are two: first, the clause following "attaining" designates what is attained, meaning attaining the vast samādhis of the Buddha stage; because this assembly consists entirely of bodhisattvas in the stage of Samantabhadra, what is attained has no gradual succession and is therefore ultimate. Second, from "or attaining" onward, distinguishing what is attained, within which are three: first, generally designating what is attained, briefly listing ten gates, wherein the first six explain attaining the culmination of the bodhisattva's practice and stages, and the latter four explain attaining the mastery and perfection of the Buddha-fruit; second, from "these bodhisattvas" onward, concluding the brief to reveal the vast, within which first the number is concluded, and then the names are concluded. The eleven clauses in the names are the augmented ten. How is this known? Because in concluding the number it states, "ten ineffables and so forth," it is thus known. "Various paths" concludes the previous: the dharmakāya is the realm roamed by wisdom, hence called a path; however, there are many different kinds, hence called "various." In principle and reality there are not two, so why speak of many? Because the gathering of beings differs, and the wisdom capable of roaming has shallowness and depth. Second, "various gates" concludes the previous bodily forms, designating distinctions among different types, hence called gates. Third, "various entries" concludes being complete in all practices and capable of experiential realization. Fourth, "various crossings" concludes crossing over to the other shore by means of all pāramitās. Fifth, "upāya" concludes that previous pure practices skillfully attain perfection. Sixth, "attainments" concludes attaining the ultimate stage of a bodhisattva. Seventh, "directions" concludes bodhi's mastery pervading the ten directions. Eighth, "radiance" concludes that the karmic functions of samādhi give rise to radiance. Ninth, "merits and equipment" concludes the power of wisdom in all practices. Tenth, "masteries" concludes unimpeded eloquence.

Third, from "deeply entering the bodhisattva's..." onward, the explanation merely expands the single gate of the samādhi attained in the first clause above; the others are to be understood analogously. Within this there are two: first, explaining the cause to reveal the vast meaning, within which are two: first, the stage of deep causes, explaining the culmination of one's own portion; later, from "entering the sea of the Tathāgata" onward, wondrously tallying with the sea of the fruit, revealing surpassing progress and perfection. In the former there are three: first, a single clause generally designating; second, from "namely" onward, distinguishing a hundred gates separately; third, from "thus" onward, concluding the brief to reveal the vast. These hundred samādhis, among each of the ten clauses of "various" above, each have such a hundred gates and the subsequent concluding expansion, because those ten kinds designate the broad categories. The section from "namely" downward distinguishes them separately, and is why the text above in concluding the count states "ten ineffables"; while below here in concluding it simply states "ineffable," hence this is one among the ten. Another interpretation: these hundred are merely one gate among the "various gates" of the preceding ten. How is this known? Because below it concludes saying, "ineffable dust-motes of lands samādhi-gates," and does not mention paths and so forth, it is therefore known. Moreover, the text above only says "ten ineffables and so forth of wondrous merits," not solely speaking of samādhis. Question: within these various gates are contained immeasurable gates such as dhāraṇī-gates; why are only samādhi-gates distinguished here? Answer: because at the beginning it designates "attaining the Tathāgata's inconceivable, sovereign samādhi," it is therefore expanded and revealed in terms of this. Furthermore, it was said earlier, "wishing to cause all bodhisattvas to abide securely in the lion-sprint samādhi," and therefore this gate is specifically revealed. In principle and reality, all gates are without exception fully present, as the lower text says: "each and every one attains ineffable and so forth great compassion Dharma-gates," which also belongs to this category. Moreover, all hundred gates have their distinct names established according to differences in karmic function, which can be understood through interpretation accordingly. Therein, the first one explains the fundamental basis, taking the boundless sea of practice to assimilate to the equal dharmadhātu, causing it to escape entanglements and fetters to be ultimately complete, clear, and endowed with virtues, hence taking it as the name. The very last one explains gathering back into that stage, hence named "the Bodhisattva Samādhi of Contemplating the Lion Sprint." All the preceding samādhis are for the sake of heading toward this samādhi, hence it says "contemplating." However, this is not the same as that attained in the Buddha-stage, hence it says "bodhisattva." The names in between should be reflected upon and explained according to their meanings. Second, entering the Buddha-fruit: because what was attained previously in the causal stage has reached its culmination, one is therefore able to enter the sea of the fruit, as can be known. Up to here, the attainment of Dharma through seeing is concluded.

In the second, accomplishing virtues due to the Dharma, there are two: first, causing the seat to be vast; second, from "manifesting great sovereignty" onward, directly revealing the virtues accomplished, within which are two: first, distinguishing separately; second, concluding generally. In the separate [explanation], there are ten gates revealing virtues: first, the virtue of accomplishing profound wisdom; second, from "all for sentient beings" onward, the virtue of thoroughly understanding the Dharma to act as a teacher; third, from "delighting in quiescence" onward, the virtue of non-attachment while according with conditions; fourth, from "abiding securely in adornment" onward, the virtue of accomplishing sentient beings; fifth, from "understanding all sentient beings" onward, the virtue of profound understanding and complete practice; sixth, from "endowed with the ten powers" onward, the virtue of the intellectual power of the Dharma; seventh, from "skillful upāya" onward, the virtue of skillful and surpassing wisdom; eighth, from "attaining unimpededness in all dharmas" onward, the virtue of rational wisdom tallying with reality; ninth, from "emitting pure Dharma light" onward, the virtue of gathering beings and seeing the Buddha, within which first gathering beings yields benefit, and later, from "constantly seeing" onward, seeing the Buddha yields benefit—because of discriminating and understanding all dharmas' sovereign, mutual containment of large and small, one therefore attains the realm of non-contention in all dharmas; tenth, from "decisively resolving the Tathāgata..." onward, the virtue of illuminating dharmas in perfect interpenetration, within which first is the virtue of holding generally and turning the Dharma[-wheel], and second, from "accomplishing the Tathāgata..." onward, the virtue of wondrously exhausting the Buddha-realm. Second, from "those [bodhisattvas]" onward, the general conclusion can be known. Up to here, what is accomplished is concluded.

In the third, explaining the giving rise to function due to virtues, there are three: first, general; second, separate; third, conclusion. In the first, "deeply entering" and so forth concludes the preceding; "within the body" and so forth is the locus where function arises; "the power of delighting in the Dharma" and so forth is the cause of function; "in thought-moment after thought-moment" and so forth generally raises the characteristics of function. In the separate [explanation], the distinctions among the ten matters can be known. In the conclusion, "the power of the Dharma" is the power of this attained dharmadhātu Dharma-gate. Up to here, the ninth major section, "Displaying the Dharma to Produce Benefit," is concluded.