華嚴經探玄記 7.30

7.30

Tenth, because he skillfully understands the teachings that bring about buddhahood, he is named Dharmadhvaja. The ten verses are divided into four: the first two explain the benefit of drawing near to the Buddha; the first generally introduces this, and the second explains and completes it. The first half [of the second verse] adduces loss to reveal the benefit, and the lower half displays the benefit as distinct from the loss. Next, three [verses] explain the benefit of generating the aspiration [for bodhi] in the presence of the Buddha; the first generally introduces it, the second explains and completes it, and the third compares and measures [them] to reveal its superiority. That is to say, if one does not know the upāya for generating the bodhicitta, it is not yet an offering; if one is able to generate the bodhicitta for even a single thought-moment, that is the supreme offering of the Dharma. Next, two [verses] explain the benefit of hearing the Dharma in the presence of the Buddha; therein, first, through hearing one seeks the cause, and second, through hearing one attains the fruit. Fourth, the final three explain the benefit of giving rise to understanding in the presence of the Buddha; therein, the first two adduce loss to reveal the benefit, the first stating it and the second explaining it—meaning that in immeasurable kalpas of the past, because they did not know this Dharma they did not become buddhas, and now, even through kalpas to the end of the future boundary, if one does not know this teaching of becoming a buddha, in the end one will likewise not become [one]. The last [verse] displays the benefit as distinct from the loss; the first half adduces the Dharma of the realm of principle, and the second half constitutes the benefit of the Dharma of wise practice. The above hundred verses by the ten bodhisattvas in praise of the Buddha may either be united as one, because they harmonise into the one Buddha of the dharmadhātu; or they are distinct, because of the distinctions among the virtues of the ten buddhas and hundred gates; or they are identical, because none of the hundred verses fails to manifest the Buddha's virtues; or they are different, because the respective gates differ from one another; or they are integrating, because based on these virtues and conditions the Buddha-fruit is established; or they are disintegrating, because each abides in its own dharma and fundamentally makes nothing. One should contemplate this accordingly. Furthermore, after these verses there should have been a conclusion extending throughout the worlds of the ten directions; however, because the preceding bodhisattvas each stated that they universally observed the ten directions, this was already made manifest, and thus it is not discussed again. Other places such as the preceding assemblies are all to be understood by analogy with this.