華嚴經探玄記 20.18

20.18

Fourth, from "At that time, Gopā…" onwards, in revealing her own dharmadhātu, there are two parts: first, praising the inquiry and granting permission to speak; second, properly revealing her own Dharma, in which five gates of analysis are made: (1) the principle of the Dharma, (2) the name of the Dharma, (3) the function of the Dharma, (4) the root of the Dharma, and (5) the position of the Dharma. Within the first, there are two parts: first, the prose; second, the verses. Within the former, there are also two parts: first, ten dharmas revealing the practice of Indra, containing a general statement, distinct analyses, and a conclusion, as can be known; second, diligently cultivating the ten dharmas and meeting good spiritual friends, which likewise has an introduction, explanation, and conclusion, as can be known. Second, in the verses, there are thirteen gāthās: the first two versify the preceding reliance on good spiritual friends; the next nine versify the remaining nine practices; the final two conclude with praise of the practice and function. Second, from "I have already…" onwards, establishing the name of the Dharma refers to using superior wisdom to observe and distinguish the profound and vast samādhis of all bodhisattvas. The Indian text says: "achieving the bodhisattva liberation called 'contemplating the realm of the ocean of samādhis of all bodhisattvas'." Third, from "Sudhana said…" onwards, in explaining the function of the Dharma, there is first the question and then the answer. Within the answer, there are three parts: first, knowing the realms within this Sahā world; second, knowing the realms within the worlds of the ten directions; third, from "Rocana…" onwards, explaining the reason why she is able to know. Within the first, there are four points: first, knowing the good, evil, wrong, and right of sentient beings; second, from "In those kalpas…" onwards, knowing the causes and effects of the Buddhas; third, knowing the retinues of the two vehicles; fourth, from "knowing those bodhisattvas of the retinue…" onwards, explaining her knowledge of the assemblies of bodhisattvas and their practices and stages, which is also knowing the ocean of bodhisattva samādhis, having various clauses, as can be known. Second, from "Just like this Sahā…" onwards, knowing the worlds of the ten directions, each being ten times ten worlds, is because they are inexhaustible. Third, from "Rocana…" onwards, in explaining the reason why she is able to know, there is a statement, an interrogation, and an explanation, all of which can be known. Fourth, from "Sudhana said…" onwards, in revealing the root of the Dharma, there is first the question and then the answer. Within the answer, there are four points: (1) explaining her cultivation and hearing of the Dharma under the initial Buddha; (2) furthermore encountering sixty hundred-thousand koṭis of nayutas of Buddhas, cultivating and making offerings; (3) obtaining this Dharma gate from the final Buddha; (4) subsequently cultivating and refining this Dharma over kalpas numerous as dust particles. Within the first section, the prose is divided into fifteen sections: (1) the royal capital of an ancient world; (2) the prince's karmic reward; (3) the jewel maiden's dignity and beauty; (4) the prince's seeking her in marriage; (5) from "At that time, in that park…" onwards, explaining the Buddha's arising and the maiden's dream; (6) the devas urging them to go to the Buddha; (7) the maiden seeking the prince, where ten gāthās are divided into two: the first three recount her own virtues as worthy of being a companion in practice; the latter seven gāthās praise the prince's virtues and request him to accept her; (8) the prince questioning the maiden, speaking eleven gāthās divided into two: the first four reveal his freedom from faults; the latter seven urge the accomplishment of superior practice; (9) the maiden's mother replying in verse that the maiden possesses superior virtue and praying he accept her, having twenty-four gāthās divided into six: the first two generally describe the maiden's causes; the next six describe the maiden's birthplace; the next five state she is endowed with superior forms and sounds; the next four state her wisdom and virtue surpass others; the next two state her freedom from worldly troubles; the final five state she is endowed with transcendent practice; (10) the prince replying to the mother that if she can refrain from obstructing the path, he will accept her, wherein first the prose has nine clauses: [1] generating the aspiration and accumulating virtue, [2] purely cultivating the practices of the pāramitās, [3] making offerings to the Buddhas and protecting the Dharma, [4] adorning and purifying the buddha-lands, [5] benefiting and bringing joy to sentient beings, [6] cultivating and fulfilling the bhūmis, [7] practicing dāna, [8] going forth from the household life, [9] you must not obstruct me; second, in the verses, there are seven and a half stanzas: the first stanza versifies the first practice, the next one skips ahead to versify the sixth, the next one versifies the second, the next one versifies the fourth, the next one versifies the fifth, the next half returns to versify the third, the next one versifies the seventh, and the final stanza versifies the eighth and ninth, as can be known; (11) from "At that time the maiden answered…" onwards, complying with the command and sharing the same aspiration, praying only to be accepted, having fourteen gāthās divided into three: the first three state her yearning mind is steadfast; the next six express the wish to share in his superior practices; the latter five speak of the Buddha and urge going to him; (12) the prince hearing of the Buddha, rejoicing, and bestowing jewels; (13) the maiden's mother having her wish fulfilled and praising the maiden's virtue again, where ten gāthās are divided into four: the first three praise her virtue as equal to the prince's, the next three praise the superiority of her bodily karma, the next one praises the superiority of her verbal karma, and the latter three praise the superiority of her mental karma; (14) from "At that time the prince…" onwards, going together to the Buddha, wherein there are three points: first, seeing the Buddha's superior marks; second, paying homage and making offerings; third, hearing the sūtra and gaining benefit; (15) returning and reporting to the father king, wherein there are eight points: first, generally announcing the Buddha's arising; second, asking and answering about what was heard; third, the king rejoicing and speaking; fourth, relinquishing the throne and going to the Buddha; fifth, hearing the Dharma and obtaining benefit; sixth, going forth and obtaining the Dharma; seventh, the prince succeeding to the throne and propagating his Buddhadharma; eighth, concluding by identifying the past and present, wherein: [1] identifying the prince, [2] identifying the father king, [3] identifying the maiden's mother, [4] identifying the retinue, and [5] identifying the maiden's body. In the second, from "After that Buddha passed into extinction…" onwards, furthermore encountering sixty hundred-thousand koṭis of nayutas of Buddhas, forty Buddha names are briefly listed in the text, all of whom were revered and provided for. In the third, from "Her final Buddha…" onwards, explaining the causes and conditions for obtaining the Dharma from the final Buddha. In the fourth, from "After I obtained this Dharma gate…" onwards, furthermore encountering dust-particle-numbered Buddhas over dust-particle-numbered kalpas thereafter and cultivating and refining this Dharma. Within this, there are four points: first, making offerings to many Buddhas, yet practice was not yet complete; second, from "Child of the Buddha…" onwards, hearing many Buddhas' Dharmas, yet not having reached Samantabhadra; third, from "Why is that?" onwards, explaining why she was not yet Samantabhadra; fourth, as for "Why is that?", it repeatedly reprimands, saying: since she is not yet able to know Samantabhadra's practice, how can she know the realm equal to the Buddhas? The explanation: because within his pores she sees them in every thought-moment, etc. This reveals that she is only able to see what he manifests, but cannot perform the deeds he manifests. Within this, there are three points: first, seeing the vessel world and the world of correct awakening of wisdom; second, from "Furthermore…" onwards, seeing the world of sentient beings; third, from "I, within each of the bodhisattva's…" onwards, generally concluding what was seen. Below, concluding her own share and deferring to superior progress can both be known. The Dharmameghā-bhūmi is finished. Up to here, there are forty-one persons in total, concluding the first major section on 'entrusting to stages and the characteristics of cultivation'.