華嚴經探玄記 8.41

8.41

Fourth, in the explanation of the text, within the prose there are also two parts: the practice of the stage and the fruit of the stage. Within the practice there are three: the presentation, the explanation, and the conclusion. Within the explanation there are three: first, presenting the essence of the practice; second, from 'the mahāsattva dedicates those roots of good' onward, directly explaining the dedication; third, from 'when dedicating in this way' onward, explaining the virtues accomplished through dedication. Within the former there are two: first, presenting the accomplished practice; second, from 'mahāsattva' onward, explaining the nurturing of roots of good. Furthermore, the former is one's own portion, and the latter is the superior advancement. Furthermore, the former is the practice of benefiting others, and the latter is the practice of benefiting oneself. Within the former there are ten phrases, the first phrase generally explaining obtaining the stage of a Dharma master: just as in the portion of receiving the stage in the tenth bhūmi where one attains the Vimalā-samādhi, defilements are completely extinguished, and receiving the investiture of the stage is fulfilled, internally one attains that concentration which anoints the crown of the mind, and externally the sign is displayed; therefore it is said to 'bind the crown.' The dharma takes its name from a metaphor, called the undefiled silk ribbon. Whenever someone has this silk ribbon bound on their crown, it is immediately known that this person has attained the undefiled dharma and fulfilled the reception of the stage. Because of attaining this stage, only then can they rain down the Dharma in clouds and preach the Dharma to broadly benefit the multitudes; therefore it says 'receives the prediction of a great Dharma master.' Furthermore, just as in the Laṅkāvatāra Sūtra where bodhisattvas of the tenth bhūmi such as Mahāmati receive the sovereign power of the Buddha's hand consecrating their crowns and are thus able to preach the Dharma with unimpeded mastery, it is identical to this. However, receiving investiture has three aspects: 1. in terms of metaphor, like the crown prince of a wheel-turning king receiving investiture; 2. in terms of principle and practice, like the inner mind realizing principle and consecrating the crown of one's wisdom. In terms of the phenomena of the stages, there are five levels: 1. in terms of the completion of faithful practice, as explained in the 'Virtuous Head' chapter; 2. in terms of the completion of the abidings, as explained above regarding the Abiding of Consecration and below regarding the place where the Buddha preaches the Dharma on the crown of the bhikṣu Sāgaradhvaja; 3. in terms of the stage of practice, as explained where the completion of the ten practices enters the subtle Indra-dharmadhātu and so forth; 4. in terms of the stage of skillfulness, as explained in this stage; 5. in terms of the stage of realization, as explained in the tenth bhūmi. Within these five levels, wherever any one is accomplished, it necessarily possesses principle and practice, because they internally correspond. Furthermore, among these five, whenever merely one stage is fulfilled, the cause is complete and ultimate, without waiting for the rest. Moreover, if one is attained, the other stages are attained. In addition, it is altogether the investiture of the single dharmadhātu; differing across five stages according to the distinctions of approaches, the essence of the Dharma is interpenetrating and unimpededly encompassing; this is explained according to the doctrine of the Perfect Teaching. If in other teachings, this matter does not hold; contemplate and evaluate it accordingly. The nine [phrases] below individually reveal the virtues of the Dharma master. The first phrase clarifies the establishment of the Dharma master's virtues. Being able to broadly bestow the gift of Dharma means that eloquence and wisdom are inexhaustible. Accomplishing great compassion reveals that the mind of giving is infinite. 'Establishing' and so forth are the benefits accomplished by giving, meaning that causing [sentient beings] to attain the great mind and accomplish great practice is truly the gift of Dharma. The sūtra says: 'If I were to transform [them] using the Small Vehicle, I would fall into stinginess.' Moreover, the gift of Dharma surpasses material gifts by a hundred thousand koṭis of times, up to ineffable fractions, beyond compare. The *Puruṣakāra-śāstra* [discusses this]. Ancient masters said: 'As for the gift of Dharma: first, it is initiated through wisdom, serving as a marvelous method to generate understanding; second, it transforms many people, acting as a grand path of ferrying across; third, it is the root of initiating practice, truly being a reliable signifier; fourth, it is the indicator of entering the noble ones, being the essential road of guidance.' Therefore, in this sūtra, persons are relied upon to propagate the Way, repeatedly praising the superior virtues of Dharma masters; practice is lodged to express the Dharma, always adducing 'Samantabhadra' as the final chapter; thus one knows that the gift of Dharma is the ultimate way, wisdom is the perfection of fulfillment, and as for the imperishable merit of benefiting oneself and others, it is solely the gift of Dharma. Second, 'benefiting' and so forth clarifies constant giving, meaning generating and increasing roots of good through the bodhicitta to broadly benefit sentient beings without resting. Third, establishing the title of master, meaning acting as an instructing master to show the way to Buddhahood. Fourth, illuminating them with the sun of Dharma: formerly a master, now of this Dharma, hence named 'Dharma master,' which is the practice-dharma taught. Fifth, revealing the Dharma master's mind: meaning an equal mind is a mind without bias, a vast mind, and an unperverted mind; 'wishing to make...' is the constant mind. Sixth, 'increasing' and so forth clarifies that the transformation through merit and wisdom increases the two adornments, meaning roots of good are merit. Seventh, 'for sentient beings' and so forth clarifies the marks of guiding; gathering treasures is the correct road shown. Eighth, practicing all practices with benefiting others foremost, thus being able to become a compassionate Dharma master. Ninth, transforming [others] to cause them to further attend upon other good friends, not confining them to oneself, being an unattached Dharma master; like Sudhana's spiritual benefactors directing him to seek others. Below, second, explaining the nurturing of roots of good, has six phrases: 1. relying on this gift of Dharma to skillfully gather the mind of the Buddha fruit; 2. thoroughly reaching the other shore; 3. relying on the gift of Dharma to skillfully cultivate the vajra bodhicitta; 4. accomplishing great vows; 5. relying on good friends to seek the Dharma with correct intent; 6. penetrating and comprehending the fruitional sphere; therefore causing the previous gift of Dharma to further expand. The essence of practice is concluded.