華嚴經探玄記 20.32

20.32

Fourth, in the spiritual friend of the gate of transforming arts through illusory wisdom: the first three parts are understood. Fourth, from 'at that time, that boy told' onward reveals his own dharmadhātu, which has three parts: 1. indicating the name and essence; 2. revealing the karmic functions; 3. concluding his own portion. First, named 'skillfully transforming the arts': 'the arts' are the worldly arts that are known and understood, namely writing, etc. 'Skillfully transforming' is the skillful knowledge that can know; 'skillful' means expedient skill, and 'transforming' means conversion: using skillful knowledge to transform worldly arts into supramundane prajñā, hence the name. It takes the knowledge of skillful estimation as its essence. Second, from 'I constantly' onward explains the karmic functions, with three parts: first, generally mentioning the root; second, from 'when chanting the letter A' onward distinctly reveals the forty-two gates. First, when chanting the letter A, entering the prajñā gate named majesty, etc.: the Sanskrit word for majesty is ātman [or similar], and therefore when chanting the worldly letter A, one immediately transforms and enters the prajñā of majesty, because the 'a' sound is identical. Attaining that from this is considered difficult. Most of the remaining gates are like this, which can be understood by following this explanation. Third, from 'Good son' onward summarizes the many gates. As for 'root letters,' there are two meanings: first, because these letters are all the root letters among worldly letters, and based on these one enters the prajñā gates, it says 'as the head,' but in principle they are truly immeasurable; second, taking these letters as the supporting foundation, relying on them to reveal the prajñā Dharma gate. Third, from 'I only' onward concludes his own portion. Fifth, from 'like all bodhisattvas' onward, in looking up with deferral to superior advancement, there are two parts: first, generally indicating the chapter gates of penetrating the two positions, worldly and supramundane. Second, distinctly explaining the two gates: first, explaining worldly dharmas has ten gates: 1. knowing writing—previously it concerned this land, while this pervades foreign lands, hence it is deferred to; 2. knowing medical treatment; 3. distinguishing precious gems; 4. reading dwellings; 5. observing heaven and earth; 6. being able to read physiognomy; 7. understanding animal sounds; 8. distinguishing clouds and mists; 9. knowing harvest and virtue; 10. discerning safety and danger. From 'such as this' onward summarizes that worldly dharmas all reveal prajñā herein, not merely writing, which is known to be deferred to. All that Sudhana sought across the previous positions was discarded in relation to these worldly dharmas; making all of these become prajñā Dharma gates is extremely difficult, and therefore it is shown. Second, from 'further able to' onward explains supramundane dharmas. First, it generally provides the dharma that is known, namely explaining the name and setting forth the essence. 'Complying and practicing' explains the intention of teaching the Dharma. Second, from 'knowledge entering' onward explains being able to know and deeply realize, hence without fault. From 'how could I' onward summarizes that it is beyond his portion.