華嚴經探玄記 18.97

18.97

Fourth, from "then that rishi" onward, in clearly revealing the dharmadhātu, there are two: first, praising his generation of the mind as an expedient for transmitting the Dharma, in which there are three: first, the rishi's praise has ten sentences, explaining the virtues wrought by Sudhana's great aspiration; second, the offerings, prostrations, and praise of the retinue also have ten sentences, explaining Sudhana's vast benefit to sentient beings; third, from "then that rishi addressed the great assembly" onward concludes by praising that the great mind will achieve the great fruit. Second, from "addressed Sudhana" onward directly transmits the dharmadhātu, within which there are four: first, revealing the name and essence of the teaching: because in this stage he rises high above active effort, it is called a "banner"; yet not being moved by characteristics and delusions, it is called "indestructible"; wisdom is its teaching-essence. Therefore the Indian text names it "the bodhisattva liberation of the banner of the invincible." Furthermore, because this rishi's functioning of samādhi and wisdom is superior, outstanding, and unyielding, it is taken as its name. Second, in discerning its karmic function, first, "the realm" in the inquiry asks about the limits and scope of its karmic function. From "then he stretched out his right hand" onward reveals the function and presents the reply. Rubbing the crown of the head and taking the hand are the marks of adhiṣṭhāna (empowerment). Within it there are three: first, entering vast places to see Buddhas and hear the Dharma so as to cultivate great practices; second, from "or saw himself" onward, again for a long time cultivating superior practices; third, explaining the marks of the teaching illuminating and obtaining benefits, which has ten sentences forming five pairs: the first pair is general, and the latter four are specific. What can illuminate are all specific meanings of the "indestructible banner"; what is obtained due to the illumination are all distinct virtues of the "radiant and pure treasury." Because of this radiance and purity, the Sanskrit text names it "Vairocana-garbha" (Vairocanagārbha); therefore it encompasses them. Third, from "releasing his hand" onward explains the cessation of function and return to the origin. "Releasing his hand" causes him to emerge from contemplation. "Remaining in his original place" is because without moving from this place he sees the ten directions. Since the place has returned to the origin, the time has also not yet exceeded a single day. Therefore, in a single time and a single place suddenly cultivating and perfecting practices of the ten directions across many kalpas is entirely the power of the good friend's teaching of the Perfect Teaching. Hence, that Sudhana reached the ultimate stage within a single lifetime was truly due to such things as these. The passage below says, "Cultivated by all Buddhas for immeasurable kalpas, Sudhana obtained it all within a single lifetime," which is also due to this. Therefore, in the stage of Samantabhadra, one may cultivate for immeasurable, ineffable kalpas—not merely three [asaṃkhyeya-]kalpas, as in the time and kalpas passed through the empowerment of the Dharma's power; or it may be a single lifetime or a single thought-moment, as with the original time, etc. None of these have fixed limits, and this can be universally applied by analogy. "Do you remember?" asks about the events within the contemplation. "Indeed" means correctly remembering and not forgetting. "The power of the spiritual friend" is the empowerment of the superior stage, revealing that it was not by his own power, thereby answering the cause. Fourth, from "I only..." onward concludes with what he himself knows, explaining that the transmission of the Dharma is exhausted, with nothing held back or begrudged.