華嚴經探玄記 3.86

3.86

Third, in the section on cultivating and completing the practice of one's own stage, there are two parts: first, seeing the Buddha and attaining samādhi is the beginning of one's own stage; later, hearing the sūtra and attaining samādhi completes the end of one's own stage. In the former part there are four: first, attaining samādhi for the benefit of oneself; second, verses exhorting and transforming others; third, the king's rejoicing and proclaiming in verse; fourth, proceeding together to the Buddha. In the first of these, regarding the phrase 'because of the causes and conditions of seeing the Buddha's merit and roots of goodness,' there are three explanations: First, it is due to the power of the causes and conditions of seeing the Buddha's merit and roots of goodness; this belongs solely to the power of the objective realm. Second, samādhi is attained due to the power of the causes and conditions of the roots of goodness generated by seeing the Buddha's merit. Third, externally seeing the Buddha's merit serves as the condition, and internally possessing past roots of goodness serves as the cause; because causes and conditions are both complete, it causes the attainment of samādhi. Among these ten samādhis, the first five are for accomplishing the benefit of others: 1. possessing the resultant dharmas; 2. entering universal skillfulness; 3. skillfully completing the adorned vessel; 4. directly benefiting faculties; 5. the extent of benefit. The latter five are for accomplishing the benefit of oneself: 1. completing the preliminary practice; 2. entering direct realization; 3. expanding subsequent wisdom; 4. according with nirvāṇa; 5. according with bodhi. Furthermore, the first is general, and the remaining nine are specific; briefly explained, this can be understood. In the second part, on universal exhortation, first verses are spoken, and later the extent of the verses' sound [is described]. In the verses, the first four praise the Buddha's virtue as difficult to encounter; the next three clarify that encountering [it] accomplishes supreme benefit; the final one concludes by exhorting the initiation of offerings. In the third part, the king's rejoicing and proclaiming in verse, there are two: first, the king rejoices upon hearing; later, his edict proclaims orders in verse, within which there are three: the first sets forth the proclamation; the next seven command the preparation of supreme offerings; the last commands the arising of the resolve to proceed to the Buddha. In the fourth part, proceeding together to the Buddha, first is the king and his inner retinue; later are the outer retinues of the eight classes [of beings]. In the second [major part], obtaining benefit from hearing the sūtra, there are three: First, clarifying the title of the sūtra spoken: that is, practice can manifest the result, and taking the cause by presenting the result is why it says 'manifesting,' etc. If following this meaning, it relies solely on the cause. Moreover, this assembly of the Buddha is precisely the manifestation, so this is solely the result. Here, the three times are the three presents; hence they precisely contain the nine times and ten times. If it were not so, since past and future are already nonexistent, how could the present be spoken of? Because this is the One Vehicle's perfect teaching, it subsumes the retinue. Second, in the youth's obtaining benefit, there are two: first, attaining samādhi for the benefit of oneself; second, speaking verses for the benefit of transforming others. In the first, there are four samādhis: 1. universally encompassing the dharmas of the objective realm; 2. gathering into and returning to the mind; 3. tallying with dharmas without fear; 4. the wisdom-eye perfectly luminous. In the second, on benefiting others, there are two: first, speaking verses; later, obtaining benefit. In the verses there are three: the first is general—that is, the first half praises the preceding dharma-eye samādhi, and the second half generally sets forth what the eye sees; the next seven verses specifically distinguish the Buddha's past lives, which are seen through the Buddha; the last two specifically see the Buddhas and cultivate causes on behalf of sentient beings. The obtaining of benefit can be understood. Third, the Tathāgata's nine verses of praise and verification are divided into five: the first generally praises the youth; the next two specifically predict the direct retribution; the next two specifically predict the dependent retribution; the next two praise his ascetic practice; the last two generally predict both dependent and direct retributions.