華嚴經探玄記 20.47

20.47

Third, from "With past extremes" onward, explains seeing [the Master], paying homage, and making requests. Within this there are three: first, seeing; second, paying homage; third, requesting. Within the first, seeing, there are two: first, seeing the insentient environment; next, seeing the sentient being. Within the former there are three: first, giving rise to superior mindfulness; second, prostrating and contemplating; third, circumambulating, being mindful, and praising. Within the first there are also three: first, being mindful of superior vows and practices; second, from "making this reflection" onward, explaining the progressive increase of faith and wisdom; third, from "Sudhana thus" onward, concluding the contemplation of the superior realm. Second, [prostrating with the] five limbs and so forth explains bodily homage and mental contemplation. Within the contemplation there are four: first, conceiving the dharmadhātu tower as the field of merit of the Triratna; second, from "making this reflection" onward, explains equally contemplating the tower, illuminating the dharmadhātu of the three non-natures: first contemplating the perfected nature (pariniṣpanna-svabhāva); next, equally contemplating as the Tathāgata eliminates delusion and so forth, which explains contemplating the imagined nature (parikalpita-svabhāva); and afterward, equally contemplating as shadows and so forth, which explains contemplating the dependent nature (paratantra-svabhāva); third, from "faith with a deep mind" onward, explains the attainment of benefit when contemplation is completed, within which there are two: first, general faith and understanding, which means that while contemplating and seeing the equal principle of non-nature, one does not lose sight of dependent origination and karmic fruit, hence it is called "faith and understanding". Here there are seven phrases, all being empty and devoid of nature, yet based on this, that arises; second, from "understanding dedication" onward, specifically discerning the benefits of understanding, in five parts: first, understanding the dharma of dedication; second, from "relinquishing and abandoning" onward, explains abandoning inverted attachments: first, arising from Īśvara refers to non-Buddhists who grasp that Brahmā, Īśvara, and so forth produce all dharmas. As for "intrinsically possessing real natures that arise sequentially," there are two explanations: one is that within the primordial nature (pradhāna) of non-Buddhists there are intrinsically real natures, which later emerge sequentially; the second is that for the Hīnayāna Sarvāstivādin school, substantial natures already exist in advance within the future storehouse and sequentially arise waiting upon conditions; third, from "separated from self and what belongs to self" onward, explains the correct Mahāyāna dharma of dependent origination; fourth, from "seeing the conditioned" onward, explains seeing the dharma of the unobstructedness of emptiness and existence; fifth, from "knowing completely" onward, explains seeing dharmas in accord with reality, corroborated and substantiated through many similes; fourth, from "before Sudhana arose from his prostration" onward, concludes the scope of benefits. From "after concluding the three bowings" onward, explains bodily circumambulation, mental contemplation, and verbal praise. Within this there are three: first, bodily circumambulation; second, mental contemplation; third, verbal praise in verse. With regard to the second, mental contemplation, there are eighty phrases, each citing the virtues of the one who abides to praise the tower where he abides. Since the first two phrases fully display it, the rest are largely omitted. Within this it is divided into ten: first, displaying superiority in terms of the realm; second, from "abiding in the profound" onward, displaying marvel in terms of virtue; third, from "for one kalpa" onward, displaying mastery in terms of function; fourth, from "universally illuminating" onward, displaying superiority in terms of practice; fifth, from "worthy of respect" onward, displaying superiority in terms of antidotes; sixth, from "abiding in the four dhyānas" onward, displaying mastery in terms of concentration; seventh, from "all afflictions" onward, explains the practice of benefiting others; eighth, from "attaining the nine successive [samāpattis]" onward, explains the practice of safeguarding the Hīnayāna; ninth, from "contemplating the skandhas" onward, explains the practice of the non-duality of defilement and purity; tenth, from "thus" onward, concludes the abiding place of virtue. Third, in the verbal praise in verse, there are fifty-five verses, divided into seven: the first two verses generally display the superiority of Maitreya's virtues; second, there are eight verses praising the superiority of his own practice; third, there are nine verses praising the superiority of his benefiting others; fourth, there are eight verses praising the superiority of his merits; fifth, there are nine verses praising the superiority of his upāya; sixth, there are eleven verses praising the superiority of his samādhis; seventh, the last eight verses praise the superiority of his vows and practices. Second, seeing the sentient being has three parts: first, wishing to see; second, seeing from afar; third, praising virtues. Saying that he "comes from outside" is because he gathers and converts beings in accord with their capacities, and returns back to the source. In praising his virtues from "majestic virtue" onward: first, his preeminence universally illuminating; second, transcending worldly demonic defilement; third, from "deeply entering" onward, his virtue being equal in cause and fruit; fourth, from "abiding in great wisdom" onward, praising his receiving the stage and consecration. Second, paying homage, and third, asking questions, can both be known.