華嚴經探玄記 4.89

4.89

Second, in subsuming the stages, subsuming the latter four stages constitutes four sections. First, there are two and a half verses explaining the subsumption of the ten abodes: the bodhicitta is entering the first abode; diligently cultivating the Buddha's virtues is the practices of the second and third abodes—the ground-clearing and the cultivation abodes; being born in the Buddha's household is the noble-birth abode, meaning being born in the Buddha's household because one's lineage is noble; non-attachment is the practices of the fifth and sixth abodes; a deep mind wonderfully pure is the practices of the seventh and eighth abodes; and the supreme, unsurpassable mind is the practices of the ninth and tenth abodes. All can be understood by following this explanation. Second, the three verses from "If one attains the unsurpassable" down explain the subsumption of the ten practices. Therein, the pāramitās generally designate the ten practices. "Mahāyāna" is the practice distinctive from the Hīnayāna. Offerings are practice in accord with principle, which refers to the first four practices; the samādhi of mindfulness of the Buddha is the practice free from delusion and confusion; seeing the Buddha as permanently abiding refers to the latter five practices, because the latter five are all subsumed under prajñā. Third, the two and a half verses from "If one knows that the Tathāgata" down explain the subsumption of the ten dedications. Therein, because practices are accomplished in accord with principle, phenomena endure eternally—meaning the mark of suchness, the dharmadhātu, and so forth. Expounding to deliver sentient beings refers to rescuing sentient beings, being free from the mark of sentient beings, and so forth. The first seven dedications also carry the sense of dedicating to sentient beings through various gates. Great compassion refers to the practice of great compassion accomplished in this stage, which counteracts the obstacle of the pratyekabuddha abandoning great compassion. Fourth, the thirty-three verses from "If one attains great compassion" down explain the subsumption of the ten bhūmis. Therein, the first half-verse subsumes the first bhūmi: rejoicing in the profound Dharma refers to the first bhūmi of Utmost Joy, and the fully pervasive suchness that is realized is named the profound Dharma. Second, half a verse on being free from the faults of the conditioned refers to the second bhūmi of Freedom from Defilement, because one is free from the conditioned faults of breaking the precepts. Third, one verse explains the third bhūmi: because one attains dhyāna and is free from arrogance, not relishing attachment, one can simultaneously benefit sentient beings. Fourth, one verse explains the fourth bhūmi: because one attains wisdom in the aids to awakening, one dwells in saṃsāra without sorrow. Among the practices of the ten pāramitās, this corresponds to progressing; hence it is called "unsurpassed vigor." Fifth, one verse explains the fifth bhūmi: because in this bhūmi the dhyāna-pāramitā is perfected, one initiates supernormal knowledges relying on dhyāna. Also, one can skillfully comprehend the worldly five sciences and so forth; hence it is called "comprehending the actions of sentient beings." Sixth, one verse explains the sixth bhūmi: because in this bhūmi one attains compassion and wisdom, and the non-abiding great wisdom of prajñā manifests directly. Here, bringing sentient beings to completion is accomplished through compassion, and generating wisdom is wisdom. Seventh, two verses explain the seventh bhūmi: the first is the supreme practice within existence, hence gathering sentient beings through the four means of embracing; the latter is the guidance by expedient wisdom within emptiness, hence causing them to abide in the unsurpassed path. Eighth, three verses explain the eighth bhūmi: the first transcends the four māras—meaning because one abandons discontinuous [saṃsāra] there is no skandha-māra, because there is no relinquishment of life one is free from mṛtyu-māra, and because afflictions never manifest there is no kleśa-māra; therefore, the devaputra-māra also finds no opportunity. Accomplishing this eighth bhūmi is the cause that transcends the four māras, which is called the "path." The next verse is the attainment of the stage and patience, which explains the division of names and the division of pure patience. The last verse is the stage of receiving prediction, as when the sage Sumedha received prediction at the eighth bhūmi and appeared before the Buddhas equally, because of being in those four kinds of exclusively pure Buddha lands. Ninth, one and a half verses explain the ninth bhūmi: because that bodhisattva acts as a great Dharma master, he understands the Buddha's esoteric teachings, expounds the Dharma in accord with the teachings, causes the Buddhas to protect and be mindful of him, and self-adorns with the Buddha's virtues to expound the Dharma for others. Tenth, twenty-one and a half verses explain the tenth bhūmi. Therein are three parts: first, thirteen and a half verses explain the supreme three karmas. Therein, five and a half verses first explain the superiority of bodily karma: here, three verses concern the superiority of direct retribution, and two and a half verses concern the superiority of dependent retribution. Next, four verses explain the superiority of vocal karma: here, the first two explain understanding profundity and skillful eloquence; the next two explain the wisdom-body expounding the Dharma. Next, four verses explain the superiority of mental karma: first, knowledge of others' minds; second, knowledge of severing delusion; third, knowledge of realizing reality; fourth, the ten bhūmis. The ten masteries and so forth conclude the stage, because the ten kinds such as mastery over lifespan accomplish this stage. Second, the four verses from "If the seed of the ten bhūmis" down explain the section on receiving the stage at the concluding mind of the ten bhūmis. This anointing with the water of nectar (amṛta) and so forth explains receiving the office within the fulfillment of this faith. Third, the four verses from "If the body" down conclude with praise to reveal supremacy. The first explains that the entry into principle is so profound and vast that gods and humans cannot know it; that is, this dharmakāya fills space and remains unmoved throughout the ten directions, so in this peerless realm the gods and worldly people cannot know it. The next verse is that practices are accomplished and fruits are fulfilled, so seeing and hearing brings broad benefit; regarding what was originally practiced, none fails to bear fruit, because all aspirations are finished and none is unfulfilled. Also, as the "Chapter on Illuminating the Dharma" below says, "Those who see, hear, and make offerings all abide on the non-retrogressing ground"; hence it is called "not in vain." The next one and a half verses are that mighty power protects the Dharma, continually benefiting without interruption, as the Vimalakīrti-nirdeśa says: "That this sūtra abides in the world is entirely the awe-inspiring power of Maitreya." Furthermore, the first is essence, the second virtue, and the third function. The concluding half-verse summarizes wisdom in the upper line and merit in the lower line, both inexhaustible like the ocean. Moreover, within this gate of faith, their interlocking concatenation subsumes in such a manner. As for the ten bhūmis and so forth, because faith is the source of the path and the mother of merits, the characteristics and practices of all stages are accomplished through faith. Therefore it was stated generally above: "Faith can progressively excel and accomplish all practices, ultimately and completely reaching the Tathāgata's state." This is what it refers to. It also says: "Abiding in a single bhūmi, one universally subsumes all the virtues of all bhūmis." This is the teaching of the One Vehicle's perfect teaching; within the three vehicles it cannot be like this.