華嚴經探玄記 7.47

7.47

In the second part, the restatements in verse, there are two: first, narrating the intention; second, the verses themselves. In the first, receiving the Buddha's power reveals the basis of the exposition. Observing the ten directions clarifies the scope of the exposition, meaning that the ten directions speak identically. And 'all the assemblies' manifests for whom it is spoken. Observing the dharmadhātu reveals the principle that is spoken. Entering into profound phrases and meanings clarifies the mystery of teaching and meaning. Great compassion universal covering explains the breadth of the mind of exposition. Protecting and upholding and so forth clarify the benefit transmitted, meaning causing this dharma to circulate widely, which is keeping the lineage of the buddhas unbroken. Entering all buddhas and so forth reveals the benefit entered. Producing and so forth reveals the benefit brought forth. Skillfully distinguishing and so forth manifests responding to capacities with the dharma: distinguishing minds means knowing desires; past roots of goodness means knowing faculties; knowing the time without missing means conferring the dharma when the capacity has matured without missing the right time. Being endowed with and so forth clarifies the body that manifests the preaching of the dharma: internally endowed with the dharmakāya, externally manifesting the rūpakāya; this is a body possessing the gates of dharma. In the verses themselves below, with four lines per stanza, there are twenty-eight verses, divided into two parts: first, five verses generally praise the supreme excellence, which do not restate the preceding prose; second, from 'All in the ten directions' onward, distinctively restates the preceding prose. The first part is divided into two: the first two verses explain that having a great mind for the sake of beings allows one to enter this treasury, within which there are six minds: the first two lines explain the vast mind; second, the firm mind; third, 'constantly seeking' and so forth is the supreme mind; fourth, the pure mind; fifth, the respectful and honoring mind; sixth, the profound mind. Understanding dharmas is wisdom; rescuing sentient beings is compassion. 'They can skillfully enter' and so forth concludes the practice entering the stage. Endowed with these six kinds of supreme great minds, only then can one enter this treasury of dedication; therefore, this treasury is exceedingly supreme. Second, there are three verses explaining that having great power to benefit sentient beings allows one to enter this ground, which also has six powers. Within this, the first verse contains three powers to rescue sentient beings: 1. the power of vigorous exertion, 2. the power of pure wisdom, 3. the power of firm endurance; the line from 'Constantly able' onward directly concludes the rescuing of sentient beings. The second verse contains two powers to benefit sentient beings: first, the power of pure faith, meaning that the peerless one is the Buddha. The mind at peace is the mind of faith being secure and firm. Joyful and pure explains and reveals the characteristics of faith. Second, the power of great endurance, meaning enduring distress and shouldering burdens like the great earth. The lower line concludes it as benefiting sentient beings. Third, from 'Not on account of austere practices' onward, three lines explain rescuing sentient beings through the power of great compassion: the first two lines present compassionate practice; the line 'constantly able' concludes the rescuing of sentient beings. The above generally explains the practice of rescuing sentient beings with great power capable of entering. Below, 'Such a person quickly enters' and so forth concludes the practice entering the stage, meaning that endowed with that great power, only then can one quickly enter such a great unhindered ground of dedication; therefore, this ground is exceedingly supreme. Second, in directly restating the preceding prose, there are three parts: first, three verses restate the essence of the practice dedicated earlier. Within this, the first verse restates the earlier practice of the four equanimities, meaning universally gathering sentient beings. The mind abiding securely encompasses all four minds. Cultivating dedication clarifies that the practice is capable of dedication. The latter two verses restate the practice of the six pāramitās. Second, from 'In all worlds of the ten directions' onward, ten verses restate the prior rescuing and protecting of sentient beings, which is precisely the dedication toward sentient beings and bodhi, divided into seven: first, two verses restate the prior dedication to benefit and bring joy to sentient beings: one verse on peace and joy, the second verse on benefiting. Second, one verse restates the prior dedication of substituting for suffering. Third, one verse restates the prior intention of dedication, meaning not for the five desires, but solely seeking Buddhahood for the sake of sentient beings. Fourth, two verses restate the dedication of compassionate and wise practice: the first is wisdom and practice, the second is compassion and practice, meaning roaming realms to settle sentient beings in peace is compassion. This is still the prior training practice. Fifth, from 'Extinguishing' onward, two verses restate the dedication with a mind free of defilement, which is still the prior not giving rise to resentment toward evil sentient beings, and so forth. Sixth, from 'The bodhisattva has never' onward, one verse explains the dedication of not attaching to the five skandhas and the three realms. Seventh, from 'All buddhas' onward, there is one verse generally concluding the culmination of the bodhisattva's practice of gathering sentient beings. Third, from 'The bodhisattva, with mind completely abiding' onward, ten verses restate departure from the mark of sentient beings, which is the dedication toward the limit of reality, divided into two: first, three verses restate the prior integration of marks into reality: the first two clarify the three karmas according with truth, and the latter one clarifies that the three karmas accord with principle and therefore cause the buddhas to rejoice. Second, seven verses restate the prior arising of function based on reality, within which there are four: first, one verse clarifies the supreme practice of bodily karma; second, four verses clarify the supreme practice of mental karma, within which: 1. ceasing evil, 2. according with truth, 3. firmness of practice, 4. fulfillment of practice; third, one verse clarifies the supreme practice of verbal karma, meaning not attaching to speech and not hindering words; fourth, the final verse concludes that practice accords with principle, causing the buddhas to rejoice.