華嚴經探玄記 2.50

2.50

Ninth, the Yāma heavens have ten [teachings]: First, causing sentient beings to leave worldly sorrow and distress and turn toward transcendental wholesome roots that accord with reality. Furthermore, the virtue of elimination of the dharmakāya is called 'leaving sorrow'; teaching sentient beings the pure path is called 'turning toward wholesome roots.' Second, the boundaries of cognitive objects are each not one. In the third, first, great wisdom departs from faults without abiding in saṃsāra; next, great compassion gathers beings without abiding in nirvāṇa. Furthermore, by possessing great compassion to rescue beings, it causes them to leave suffering and misfortune. The verse accords with the later interpretation. Fourth, understanding that the distinctions among wholesome roots such as faith are boundless refers to the dense forest of capacities and conduct. Also, knowing that within one capacity are all capacities, mutually identical and entering, layer upon layer without end. Also, knowing that all capacities are identical with true nature, yet all capacities remain distinct, hence called 'analyzing.' Fifth, the dhāraṇī doors exhaust the dharmadhātu, hence called 'immeasurable.' Retaining all dharmas, gazing at them like water in a mirror, hence called 'illuminating.' According to the Śūraṅgama-sūtra, at the edge of the Sahā world there is Mount Sumeru; the celestial king atop it is named Upholding Sumeru, who attained the Śūraṅgama-samādhi, dwelling ubiquitously in the palace of Śakra atop hundreds of koṭis of Mount Sumerus, unseen by other devas. Now, here he is among the Yāma assembly; since bodhisattvas manifest transformation everywhere with sovereignty, it is not to be wondered at. In the sixth, there are four meanings: 1. conditions for creating karma, namely the body, etc., serving as conditions; 2. karma created, namely good, evil, and unmoving; 3. dependent origination without action, the nature of karma being true reality; 4. although karma is identical with true reality, it does not fail to produce fruit, as the sūtra says: 'because of spheres, because of karmic conduct, because of reality, because of the inconceivable.' Furthermore, taking the Buddha as cognitive object, wholesome karma created is definitively not futile, hence called 'real.' Though one plants minor wholesome roots, one will definitively attain the fruit of great bodhi, hence called 'inconceivable,' like the nyagrodha seed, etc. The verses accord with the later interpretation. Seventh, first is turning the inexhaustible dharmacakra of the One Vehicle, Three Vehicles, etc.; next is knocking upon capacities to effect benefit, hence called 'subduing.' Also, first is the substance of the wheel, next is the benefit of the wheel, meaning taming them to enter the Dharma and subduing and eliminating faults. In the eighth, what is seen in the realm of beings, seen by the supreme eye, universally observing with correct vision: seeing that the realm of sentient beings is extremely vast, identical with true nature, one in all, replete with the sublime meanings of cause and effect, and like Indra's net, it is therefore called 'universal.' The Three Vehicles lack this eye, hence called 'supreme.' Furthermore, the supreme eye contemplates capacities and universally rains the Dharma rain. The verses accord with this. Ninth, illuminating dharmas with universal wisdom to cause them to appear, and universally manifesting to all capacities with Dharma reality. In the tenth, the celestial host constitutes the capacities. Next, applying transformation according to capacities, causing them to eliminate mental delusions, hence called 'purifying the mind'—this is the benefit of transformation. Moreover, although transforming, not seeing agent or recipient is also called 'purifying the mind,' pertaining to oneself. In the verses there are eight gāthās, each praising one teaching. In the first, the first half praises leaving sorrow; the second half praises dedicating to wholesome roots. In the second, the first half explains the sphere in terms of correct principle; the next line in terms of great wisdom; the bottom line in terms of great concentration. Also, the first half is what is realized; the next line is what realizes; the bottom line is realization, and also concludes with the devaputra's name. In the third, the first half praises the misfortunes left behind; the next line praises possessing great compassion; the bottom line concludes with the devaputra's name. In the fourth, the first half explains unobstructed understanding, which praises the 'analyzing' above; the next line praises the faculties, meaning conduct is the conduct of faculties; the bottom line explains the purpose of knowing faculties, which is for transformation. In the fifth, it also praises the seventh teaching of turning [the wheel], because they are identical: the first line praises immeasurable retention; the next two lines praise illuminating and turning the dharmacakra; the bottom line concludes with the devaputra's name. Also, based on the Daśabhūmika-śāstra, the first line is the substance, the next is the cause, the next is the fruit, and the bottom concludes. In the sixth, it leaps ahead to praise the eighth teaching, wherein the first half praises the wondrous body and supreme eye; the next line praises manifesting the body after contemplating; the bottom line concludes. 'Light' is the devaputra's name, 'supreme' is the eye's name, and 'sphere' is what is contemplated. In the seventh, 'seeing the body of the Tathāgata once' praises the sphere; the next two lines praise the reality of karmic conduct: 1. extinguishing defiled causes, 2. leaving defiled conditions; the bottom line praises the inconceivable, because of realizing the pure, wondrous sphere. In the eighth, it praises both the ninth and tenth teachings: the first half praises universal manifestation; the next line praises performing deeds; the bottom line concludes with the tenth devaputra's name.