華嚴經探玄記 20.45

20.45

In the first part, presenting the Dharma to encourage cultivation, there are also three parts: first, pointing to the place; second, showing the person; third, instructing the inquiry. In the first, pointing to the place: this is in South India, near the sea coast, hence named the Country of the Ocean Inlet. In India it was originally named the Country of the Sea Coast Gate. The park and grove are replete with virtues, named Great Adornment. In the grove there is an illuminated multistoried pavilion named the Storehouse of Pure Brightness; the Sanskrit text has *Virocana-alaṃkāra-garbha*. Next, from "in the past the bodhisattva" downward, brings out the causes of the multistoried pavilion. Second, from "that park and grove" downward, shows the direct reward. Maitreya: in Sanskrit in full he is named *Maitreya*, which here means benevolence (loving-kindness), and this is his family name. Taking the family name as his personal name, he is called Ci Shi (the Benevolent One). However, there are three conditions: first, due to his fundamental vow, namely in the past he encountered the Buddha Great Benevolence and consequently made a vow: "May I, when attaining buddhahood, also receive this name." Second, due to the name of a samādhi: below it says, "Upon seeing Maitreya, he first attained the samādhi of the benevolent mind," and he was named after it. Third, establishing the name based on signs: when his mother was pregnant, she had a benevolent mind, and the physiognomist divined: "Because the child she carries is benevolent, it causes the mother to be benevolent." This is just like Śāriputra's mother being able to debate when carrying him, and so forth. He is also named Ajita, which here means Invincible, because upon birth he possessed the major and minor marks, with none surpassing him; hence "Invincible." Below, praising what he has done consists of four phrases: first, converting relatives; second, converting other people; third, for Sudhana; fourth, generally for all. Third, from "you should go" downward, encouraging him to go and instructing the inquiry, contains three parts: first, instructing the raising of ten questions. Second, from "why" downward, explains the reason for questioning extensively, wherein there are two: first, explaining that the virtues of Maitreya whom he seeks are vast; second, from "good son" downward, encouraging him who is able to seek to also arouse a vast mind. In the former there are two: first, generally revealing that Maitreya's virtues are consummated and his stage is full; second, separately distinguishing that Maitreya is your true friend. For even if his virtues were complete, if he had no affinity with oneself, he could not be sought. In the second, encouraging Sudhana's vast mind: first, briefly raising ten matters regarding which he should not think he has enough; second, from "for what reason" downward, explains the reason. Since one should not become content with a single root of goodness, one wonders how many must be produced; the explanation says "immeasurable," etc. In the text there are eighty sentences of "immeasurable" in total, divided into seven: the first twenty sentences explain practices of rescuing sentient beings and cutting off hindrances; second, from "purely cultivating immeasurable" downward, ten sentences on practices of perfecting one's own aspirations, faculties, and desires; third, from "arousing immeasurable great vigor" downward, nine sentences explaining practices of sovereign power and function; fourth, from "completely distinguishing" downward, ten sentences explaining practices of gathering the Dharma and curing delusions; fifth, from "approaching buddha-kṣetras" downward, ten sentences explaining practices of making offerings to buddhas and gathering sentient beings; sixth, from "not sparing one's life" downward, ten sentences explaining practices of seeking the Dharma and gathering sentient beings; seventh, from "upholding" downward, ten sentences on practices of embracing and fulfilling the bodhisattva's profound vows. Third, from "briefly spoken" downward, nine sentences with "all" concluding to reveal inexhaustibility. Third, from "therefore, good son" downward, directly encourages seeking spiritual friends, wherein there are seven: first, generally encouraging respectful seeking; second, from "for what reason" downward, explains that practices depend on good friends; third, from "for what reason" downward, explains that friends can consummate practices; fourth, from "furthermore" downward, reveals the supreme importance of good friends; fifth, from "moreover, good son" downward, instructs the raising of superior thoughts; sixth, from "for what reason" downward, explains the grounds for superior conceptions; seventh, from "good son, briefly spoken" downward, explains that following friends achieves benefit. In the first, because he previously encouraged arousing a vast mind, he therefore encourages respectfully seeking good friends. The second "for what reason": if one merely arouses a vast mind, why must one respectfully seek good friends? Explanation: it is because vast practices can only be consummated through good friends. Therein are forty sentences of practices: the first ten sentences explain practices of firm-minded vows and deeds; second, from "all bodhisattva dhāraṇīs" downward, ten sentences explain practices of being replete with superior virtues; third, from "giving birth to all" downward, ten sentences explain practices of gathering the Dharma and benefiting sentient beings; fourth, from "leaving far behind the evil destinies" downward, ten sentences explain practices of being uniquely superior and surpassing. The third "for what reason": why are these practices all consummated through good friends? Explanation: because spiritual friends can cause practitioners to eliminate hindrances and arouse practices. Therein are three: first, able to eradicate obstacles; second, from "guiding" downward, able to consummate practices and stages; third, from "eradicating all" downward, able to cause the attainment of the fruit. Fourth, from "furthermore" downward, reveals the supreme importance of good friends, wherein ten sentences reveal virtues through metaphors, all having an indication and explanation that can be understood; second, from "therefore" downward, concludes with encouragement. Fifth, from "moreover, good son" downward, instructs the raising of superior thoughts, wherein there are three: first, twenty-two sentences instruct arousing these superior thoughts toward good friends, all having an indication and explanation. From "clear mind" downward, one is capable of seeing good friends and capable of being a Dharma vessel. Second, from "moreover, good son, one should toward" downward, explains according with conceptions of the Dharma toward three places. Therein, there are first ten sentences, each possessing three conceptions, which can be understood. Third, from "good son, approaching spiritual friends" downward, concludes with encouragement. Sixth, in "for what reason" downward, explaining the grounds for superior conceptions: first it queries, if merely seeking good friends achieves the consummation of practices, why must one arouse these thoughts and conceptions? Explanation: it is because by purifying this straightforward mind, one only then becomes capable of seeing spiritual friends and according with instructions to increase good. Therein are ten sentences, each presenting both Dharma and metaphor. Seventh, from "good son, briefly spoken" downward, explains that following friends achieves benefit, wherein there are three: first, attaining tenfold ten ineffable vow-practices; second, from "briefly spoken" downward, nine sentences with "all" concluding that consummation depends on good friends; third, from "such as these" downward, eight sentences explaining the meaning of arousing practices relying on good friends, which can be understood.