華嚴經探玄記 2.45

2.45

Fourth, the Ābhāsvara gods of the second dhyāna have ten [doors]: First, as for the "quiescent place," there are: (1) quiescence in principle, (2) quiescence in phenomena, and (3) quiescence of the field. Eliminating suffering also has three: (1) elimination by nature, (2) elimination by wisdom, and (3) elimination by merit. The verses below contain only the field and merit. In the second [door], the first is the virtue of severance, because the mind is pure and its nature is pure, and because being free of defilement is purification through remedies—as the Ratnagotravibhāga states, "first, purity of self-nature; second, immaculate purity." Next is the virtue of wisdom, referring to extensively cultivating, etc. Furthermore, the pure mind is the vessel, freedom from defilement is the condition, and the ocean of virtues is cultivated relying on the conditions; the verses preserve the latter explanation. The third has two explanations: (1) long and short are mutually identical, because time and kalpas are identical to Suchness; (2) sovereign stages and non-sovereign stages differ in virtue's superiority and inferiority. The fourth has three explanations: One says that the world's various arisings, abidings, and cessations are defiled dependent origination. "Purifying" means the nature of defilement is pure. Because of this virtue of natural purity, it says "merit." Another says that it is the dependent origination of pure dharmas; only distinguishing it from suchness, it says "worldly arisings, etc." Distinguishing it from defiled faults, it says "pure merit." Another says that "world" is the place. Arising, abiding, and ceasing are the Buddha's emergence, dwelling, cessation, and so forth, benefiting beings through many doors and destroying defilement to achieve purity. The verse below preserves the latter explanation, but because the meaning is comprehensive, it encompasses the other explanations as well. Fifth, bodhisattvas of one remaining lifetime are the ultimate among those capable of making offerings; therefore, extensive proclamation is shown in reference to them. It should be understood according to the "hundred myriad koṭis, etc." below. Sixth, attaining the sovereign power of dhāraṇī, in a single thought-moment capable of receiving much, and in a single thought-moment capable of preaching much. Seventh, the site where the Buddha appears is called "adornment." Eighth, supernatural power is merit itself. Furthermore, supernatural power is what can benefit, and merit is the realized characteristic of what is benefited. Ninth, blessing and wisdom are deep and vast, serving as the objective realm for beings' capacities. Tenth, the power of vows and the power of merits are the vows and practices of the causal stage, which are what sustains. The treasury of joy is the fruit, which is what is sustained. Joy is great wisdom; because the essence of wisdom contains and encompasses [all], it is named a "treasury." In the verses there are ten stanzas, each praising one teaching. The first verse praises producing merit and extinguishing suffering relying on the quiescent field. In the second, the first line praises the practice and conditions of freedom from defilement; the next line praises the pure mind as the vessel of practice; the next line praises the resulting ocean of virtues; the final line concludes with the teaching belonging to the person. "Adornment" is precisely "wondrous variegated light." In the third, the first line reveals the vastness of skillful means; the next line reveals cultivation across many kalpas; the next line reveals freedom from hindrance of nature. Through this single thought of skillful means, producing the merits of many kalpas is called the "door of skillful means." "Voice of the Lord of the Dharma" is precisely "sovereign voice," hence concluding with the person attaining the Dharma. In the fourth, the first three lines praise the world's arising, abiding, and ceasing, which are the Buddha's appearing in the world, etc.; the final line, destroying ignorance, praises pure merit. "Supreme Mindfulness" concludes with the deva's name. In the fifth, the first line is the vastness of the field; the next line is the vastness of those who can make offerings; the next line is the vastness of the benefit of offerings, generally praising the aforementioned bodhisattvas in Tuṣita extensively explaining offerings; the final line concludes with the teaching belonging to the person. In the sixth, the first three lines praise explaining the meaning of the bhūmis in a single kalpa; the final line praises being able to receive and explain in a single thought-moment, because of attaining mental sovereignty. In the seventh, the first line is what can adorn; the next two lines manifest the characteristics of adornment; the final line concludes with the name. In the eighth, the first two lines praise inexhaustible supernatural power, the upper line being the essence and the lower line the function; the next two lines praise the benefit of achieving the ocean of virtues, the upper line causing attainment of the purity of the six faculties prior to the bhūmis, the lower line leading to the profound Dharma above the bhūmis, and also concluding with the person's name. In the ninth, the first two lines praise the ocean of virtues, the upper line being wisdom and the lower line blessings; the next line praises the realm; the final line concludes with the teaching belonging to the person. In the tenth, the first two lines praise the power of merit of past buddhas; the next line praises the power of vows; the final line praises the sustained treasury of joy, which is the fruit realized.