華嚴經探玄記 5.89

5.89

In the second major section, the verses that summarize and retain [the teaching], there are two parts: first, the preface stating the intent of the discourse; second, the verse reiteration proper. In the first part, there are ten phrases: 1. because this Dharma is preached identically across inexhaustible worlds in the ten directions, one must contemplate it; 2. because of the wish that all the oceans of assemblies throughout the ten directions may hear it together; 3. in order to show that one's own mind is like space, without partiality or limitation; 4. because of contemplating the dharma-gate for bringing sentient beings to fruition; 5. because of contemplating that although conforming to the dharmatā is pure like space, cause and effect are not lost; 6. wishing to cause [sentient beings] to be freed from delusion; 7. to attain the liberation of the One Vehicle; 8. to thoroughly comprehend the ocean of faculties; 9. to integrate conditions into the real; 10. to manifest the inexhaustible merits of one's own generation of the aspiration [for bodhi], so that after the assemblies see it, they may cultivate and train. Regarding the verse reiteration proper, there are altogether 241 and a half verses, divided into four parts: first, 163 and a half verses, which reiterate in reverse order the text of the third preceding section on directly manifesting the characteristic; second, twenty-nine verses, which reiterate the text of the second preceding section on appraisal through metaphors; third, thirty-nine verses, which reiterate the text of the very first preceding section that briefly showed the profound depth; fourth, ten verses, which conclude with praise and reveal excellence. In the first text, broadly divided, there are twenty-seven sections: 1. the first six verses reiterate the preceding text on wishing to cause the mind of kindness and compassion to fill the worlds of the ten directions, etc.; 2. seven verses from “Wishing to fully discern and know” onward reiterate the preceding text on wishing to fully know the broad and narrow, mutual identity, and mutual entering of all worlds, etc., in which karmic function, benefiting beings, and so forth are all revealed; 3. three verses from “Wishing to make the lineage of the buddhas” onward reiterate the preceding text on wishing not to sever the lineage of the buddhas, etc.; 4. two verses from “Faith cannot be crushed” onward reiterate the preceding text on completely attaining the wisdom-radiance of the buddhas; 5. two verses from “Fully able to discern and know” onward reiterate the preceding text on wishing to know the various karmas, various minds, and various faculties and natures of sentient beings, etc.; 6. six verses from “The bodhicitta is immeasurable” onward reiterate the preceding text on wishing to attain the equal wisdom of the buddhas of the three times, which is coextensive with the dharmadhātu; 7. two verses from “The pure, immeasurable mind” onward reiterate the preceding text on making offerings to all buddhas; 8. eight verses from “Regarding all profound dharmas” onward reiterate the preceding text on the causes and conditions for attaining the wisdom of the buddhas—that is, the cause of wisdom is profound samādhi and being generated from the realm of true suchness, and here the functions of superknowledges and wisdom are also jointly revealed; 9. nine verses from “Endowed with the mind of great compassion” onward reiterate the preceding text on delivering and liberating all sentient beings, etc.; 10. three verses from “Whether worlds are formed or destroyed” onward reiterate the preceding text on knowing the formation and destruction of worlds, etc., meaning that this formation and destruction is exclusively the realm of a buddha's wisdom, but now through having faith in the Buddha without doubt, one also thoroughly knows it; 11. five and a half verses from “Exhausting the bounds of the future” onward reiterate [the text on] bringing to rest the sufferings of all evil destinies of sentient beings in all worlds; 12. seven verses from “The bodhisattva emits a great radiance” onward reiterate the preceding text on being completely able to universally illuminate all worlds, in which it also jointly examines asking the Buddha to preach the Dharma in the illuminated realms; 13. four verses from “Bright, pure, and sharp wisdom” onward reiterate the preceding text on being equal to the correct Dharma of the buddhas of the three times; 14. eleven verses from “The pure and wondrous dharmakāya” onward reiterate the preceding text on completely manifesting the attainment of buddhahood in all worlds, etc.; 15. eight verses from “A single body completely fills” onward reiterate the preceding text on equality such as attaining the wisdom of the buddhas; 16. eight verses from “All worlds” onward reiterate the preceding text on attaining the Tathāgata's single body being immeasurable bodies, etc.; 17. ten verses from “Whose mind is untainted” onward reiterate the preceding text on also being equal to the realm of the buddhas of the three times—this refers to the boundaries of the realm, which have ten kinds of equality: (1) equality in leaving taint, (2) equality in rescuing beings, (3) equality in wisdom, (4) equality in primary and secondary marks, (5) equality in the known, (6) equality in realizing the principle, (7) equality in deep absorption, (8) equality in solid practice, (9) equality in peaceful mind, and (10) equality in pervasive fullness; 18. two verses from “Wishing to seek the wisdom of the guiding teacher” onward cite virtues to encourage cultivation; 19. four verses from “Bodhisattva-mahāsattva” reveal the scope of the discourse—the above two do not reiterate the preceding text; 20. six verses from “Skillfully discerning sentient beings” onward reiterate the preceding text on attaining the wisdom-radiance of the buddhas of the three times, meaning that illuminating the conventional realm is constantly abiding in the real; 21. four verses from “Immeasurable and incalculable” onward reiterate the preceding text on being completely able to adorn and purify all worlds; 22. eight verses from “The wisdom eye is unobstructed” onward reiterate being completely equal to the sentient beings converted by the buddhas; 23. four verses from “Fully able to discern” onward reiterate the preceding text on knowing the lengths of kalpas, mutual identity, mutual entering, etc.; 24. twelve verses from “Accomplishing the power of wisdom” onward universally reiterate the wisdom of the Buddha's ten powers attained at the initial mind; 25. nine verses from “Within each and every pore” onward reiterate the preceding text on completely being able to shake immeasurable worlds, meaning entering Indra's net, etc.; 26. seven verses from “Such a profound dharma-gate” onward reiterate the preceding text on fully wishing to nurture the wisdom of the buddhas; 27. six verses from “Bodhisattva-mahāsattva” onward reiterate the preceding text on the bodhisattva not parting from the buddhas, bodhisattvas, and sentient beings of the two vehicles, etc. The above, up to this point, is entirely the reiteration in reverse order of the third section. The analysis of the text on directly manifesting the characteristic is concluded. Below, the second part has twenty-nine verses, which reiterate the preceding second section on appraisal through metaphors. Therein, the first six verses reiterate the first metaphor of benefiting beings; 2. two verses from “Immeasurable and boundless” onward reiterate the preceding second metaphor of pacing realms; 3. four verses from “Past, future, and present kalpas” onward reiterate the preceding third metaphor of calculating kalpas; 4. six verses from “Within the worlds of the ten directions” onward reiterate the preceding five metaphors of desire and so forth—namely, 1. desire, 2. aspiration, 3. faculties, 4. upāya, and 5. mental factors, which combined can be known; 5. four verses from “All kinds of sentient beings” onward reiterate the preceding ninth and tenth metaphors of knowing karma and afflictions; 6. seven verses from “All worlds of the ten directions” onward reiterate the preceding eleventh metaphor of making offerings to the buddhas. The above concludes the second major section on appraisal through metaphors. Third, thirty-nine verses from “Honoured ones among humans in the three times” onward reiterate the preceding first text that initially praised and revealed profound depth. This is divided into seven parts: first, there are seven verses that reiterate the preceding initial general phrase on profound depth, meaning being profound by penetrating to the buddha-fruit, profound by surpassing the host of existences, profound by being identical with the dharmatā, profound by universal functioning, and profound by far-reaching knowledge through deep wisdom, all of which can be known according to the text; 2. seven verses from “Constantly cultivating the wondrous” onward reiterate the second preceding [part on] profound depth being difficult to know, in which the first four lines [show it is] deep, vast, and difficult to know, the next two [show that] the Buddha's empowerment through deep virtues is difficult to know, and the final one concludes that the virtues are difficult to know, meaning virtues are like empty space and cannot be known by calculation, hence called difficult to know; 3. five verses from “Initially generating the bodhicitta” onward reiterate the preceding [part on] profound depth being difficult to believe, meaning that initially generating the mind instantly achieves the boundless merits of the buddha-fruit, which is difficult to accept in faith; 4. eight verses from “All pratyekabuddhas” onward reiterate the preceding [part on] profound depth being difficult to understand, meaning that causing the two vehicles and the three realms to attain ease and joy actually lies within the bodhisattva's initial generation of the mind, a matter difficult to understand; therefore, in the text, the first four verses indicate the two positions attaining joy, two verses for each, and the latter four explain the reasons why those two positions attain joy, also two verses for each, as can be known; 5. five verses from “The radiance of immeasurable wisdom” onward reiterate the preceding [part on] profound depth being difficult to express, meaning that because wisdom is deep, virtues vast, and karmic functions numerous, words can hardly reach them, hence it is said that praise cannot exhaust them; 6. four verses from “Universally contemplating all dharmas” onward reiterate the preceding [part on] profound depth being difficult to penetrate, meaning that abiding in equality of mind to preach the Dharma for assemblies, making two contrary positions extremely harmonious, is very difficult to reconcile; 7. three verses from “Immeasurable wondrous virtues” onward reiterate the preceding [part on] profound depth being difficult to distinguish, meaning that because this initial mind is identical with the limits of the buddha stage, it is difficult to distinguish. In the fourth major section, ten verses from “Wishing to attain all buddhas” onward conclude with praise and encourage cultivation: the first two cite virtues to encourage cultivation, the next two reveal the virtues to be deep and vast, the next four reveal the virtues' functions and superior capacities, and the last two encourage studying to the ultimate.