華嚴經探玄記 2.49

2.49

Eighth, the host of the Tuṣita heavens has eight [teachings]: First, manifesting in the world for capacities is called 'accomplishment'; preaching the Dharma according to inclinations is called 'turning the dharmacakra.' Second, the light of wisdom illuminates true emptiness. Furthermore, emptiness is the essence, pure virtue, and the light is the function. Third, the unobstructed ocean of vows shares the same essence with beings, hence called 'entering'; its own nature transcends marks, hence called 'quiescent.' Fourth, in terms of negation, the tenfold marks are all absent, hence called 'immeasurable and markless.' In terms of affirmation, the nature virtues are as numerous as the sands of the Ganges, hence called 'immeasurable and markless.' Causing all sentient beings to observe and practice, extinguishing the obstacles of affliction and karma, is called 'contemplative practice.' Fifth, the Buddha's sphere has two aspects: 1. delimitation, 2. what is realized. Transcending has two aspects: 1. surpassing ordinary beings and the Hinayāna, 2. transcending conceivable thought. The power of awakening has two aspects: 1. realizing principle, 2. illuminating capacities. Sixth, perfuming sentient beings with the Buddha's virtues is called 'joyful cultivation.' Causing their aspiration not to regress is hence called 'indestructible bodhicitta.' Seventh, quantitative wisdom taming capacities. In the eighth, first is inexhaustible dependent origination, next is rapid return to true nature. It is also adapting Dharma to match capacities, and subsequently entering capacities to truly manifest. Furthermore, the boundless ocean of mind is the spiritual capacity. Moment-to-moment dedication without interruption is aspiration and delight. Manifesting universally according to capacities is the Buddha's capacity to respond and manifest. The verses accord with the later interpretation, and in the verses a few are out of order. In the first, the first line is the substance of the dharmacakra, the next line is for whom it is intended, the next line is the turning proper, and the bottom line concludes with excellence. Alternatively, the first half praises accomplishment, and the second half praises turning the dharmacakra. The second leaps ahead to praise the third teaching: the first half praises the vast ocean of vows, and the second half praises entering the quiescence of sentient beings, which is the upāya of all dharmas. 'Excellence' is the devaputra's name. The third turns back to praise the second teaching: the first half praises the realm of empty space, and the second half praises pure light. In the fourth, the first half is the purpose of contemplation; the next line praises immeasurable and markless, which is the object of contemplation; the bottom line praises the completion of contemplative practice. The fifth leaps ahead to praise the seventh teaching of the Buddhas' upāya for subduing sentient beings. The sixth turns back to praise the fifth teaching: the first half praises the Buddha's sphere transcending, and the second half praises the power of awakening. Another interpretation: the former could praise the fifth and this the seventh, as is evident from the text. In the seventh, the first half praises joyful cultivation; the next line praises bodhicitta; the bottom line praises indestructible. In the eighth, the first half praises the boundless ocean of mind, referring to the Buddha's disciples. Moment-to-moment dedication has three meanings: 1. assembling like clouds; 2. facing the Buddha to raise offerings; 3. facing the Buddha to hear the Dharma; as the sūtra says: 'because all come to assemble, because of offering, because of hearing the Dharma.' The bottom line praises manifesting universally according to capacities.