華嚴經探玄記 19.4

19.4

Second, under “At that time,” proceeding to enter according to instruction: first he contemplates the preceding Dharma, and afterward gradually arrives at the subsequent stage. In the former, the first sentence generally contemplates the preceding gate of the universal adornment of prajñā; the eleven sentences below differentiate it: (1) what is realized; (2) what is relied upon; (3) those who are delivered; (4) what is practiced, which is also the naturelessness of conditioned activities; (5) the mind that transcends arising and ceasing in each kṣaṇa; (6) illusory manifestation like light; (7) contemplating the true nature of principle; the next two contemplate words and meaning; the last two contemplate cause and effect. Third, under “In the city,” seeing, revering, and requesting: first, searching and selecting. In the metropolis, etc., searching signifies unattached practice, cultivating in accordance with conditions. Second, under “he saw that bhikṣu,” explaining seeing the superior signs. As for his walking meditation in the forest, this signifies the appearance of leaving the world and also reveals the place of practice. Next, the excellence of the direct reward signifies that his practice accords with the Buddha-fruit, and thus his appearance is identical to a Buddha. The “Bhūmi Chapter” says: “Only one who practices as spoken obtains the noble Dharma”; this is what is meant. Next, under “devās and nāgas,” explaining that superior retinues bring forth diverse offerings. Third, under “At that time,” paying respect and requesting may be known. Fourth, under “He answered,” showing his own dharmadhātu. There are three parts here: first, showing the attainment of Dharma depending on conditions; second, under “Good man,” revealing the karmic function of the Dharma; third, under “I only,” concluding with the name of the Dharma-gate. In the first part there are also three: first, having left home as a youth in recent days: newly entering the stages of practice is called “as a youth”; having just left the house of the ten abodes is called “in recent days.” Second, under “Since I,” explaining the Buddhas he offered to. In the preceding stage there were thirty-six [Ganges sands], and here they gradually increase, hence thirty-eight Ganges [sands]. It also says “since I was born,” which seems like spending that many kalpas in a single lifetime offering to those Buddhas. What does this mean? The explanation states: either his rewarded lifespan is extremely long; or a single lifetime subsumes multiple kalpas, just as a single thought-moment subsumes kalpas, etc.; or entering the Buddha-dharma counts as birth, meaning “since I brought forth this bodhicitta, I have spent that many kalpas offering to that many Buddhas.” Furthermore, the Nirvāṇa [Sūtra speaks of] offering to Buddhas [equal to the sands of] eight Ganges [rivers] subsuming the causal stage, and so on. Third, under “In the presence of those Buddhas,” explaining the perfection of practice and the attainment of Dharma. One sentence is general; second, under “adorned,” in the specific details, three types are indicated: (1) samādhi and vow; (2) praising practice; (3) under “fully endowed,” virtue being complete; third, under “adorned and purified,” explaining the three causes, which may be understood in sequence. In the second part, regarding the eleven sentences on karmic function, each first distinguishes the karmic function and then presents its cause. The first three are the preceding power of the adornment of samādhi and vow; the next one is the preceding power of Samantabhadra's practice; the remaining seven are the preceding power of the bodhisattva's practice and vow. Among them, the first two concern offering to Buddhas and hearing the Dharma, which are the preceding knowledge of bodhi and protecting the dharmacakra, etc.; the next two concern the depth of practice and samādhi; the last three concern the breadth of what is known. Third, concluding with the name: illuminating far and manifesting radiantly is called “lamp light,” and the ten ineffables, etc., are constantly applied without exhaustion, which is called “accordance.” The Indic text is named “the Bodhisattva Liberation of the Unceasing Lamp of Wisdom.”