華嚴經探玄記 9.19

9.19

Fifth, in explaining the text: if he did not speak [them] himself, although he previously entered samādhi and received empowerment, the assembly would not know whether, upon emerging from samādhi, it was for the sake of expounding the Dharma or for the sake of other matters. Therefore, he spoke himself to reveal that it was for expounding the Dharma, prompting the assembly to request the Dharma. Even granted that the assembly knew it was for the matter of expounding the Dharma, yet they would not know what Dharma he intended to expound, and thus they would also not know the scope of what to request. Therefore, he spoke the names and essences of the ten bhūmis himself, praising their excellence to prompt them to request. The first phrase is the summary. "The bodhisattvas' vows" designates the person and distinguishes the Dharma. Taking a vow to aspire toward great bodhi is called generating the bodhicitta, which is also this very vow; thus, the commentary synthesizes and explains them to show their identity. To distinguish it from vows prior to the bhūmis, it says "determined." "Determined" means the reality of realizing wisdom; therefore, what is determined is good, and what is good is determined, which is why it says that "the good determined" is simply determined. In the breakdown among the six: first, correct wisdom truly realizes, differing from the mind of contemplation that carries marks; because it is unmixed with the fault of ignorance, it is called the single-flavor mark. Second, because it surpasses the destructible phenomena of the world, it is called real; because it is real, it is not seen by worldly wisdom. Third, it clarifies that this wisdom accords with the dharmadhātu it realizes, possessing supreme virtues. In the treatise there are two explanations: first, explaining according to the text, which says that because it is the great dharmadhātu, it is called supreme—this explains the word "great" in the sūtra; because it is the root of all Buddhas, it is called supreme—this explains the word "vast" in the sūtra. The words "dharmadhātu" are explained separately below. Second, explaining by unfolding its meanings: it first sets forth four names to show that the essence of the Dharma is without difference, but simply following the marks of Dharma, these four meanings are expounded as four distinctions. The first explains "great," meaning that all dharmas are "dharma," and dharmatā is the "dhātu" (realm). "Realm" is the true nature, hence it says "dharmatā"; the following [terms] should all be understood accordingly. The second explains "supreme," meaning that the wisdom of the pure dharmadhātu surpasses ordinary beings and those of the small [vehicle]. The third explains "vast," meaning that the dharmadhātu of the Mahāyāna broadly gathers great practices. The fourth explains "lofty," meaning that the uncontaminated white dharmas stand loftily above the worldly realm. Another explanation: the first reveals the dharmadhātu as it is, meaning what is called "supreme" in the treatise and "great," "vast," and "lofty" in the sūtra are all different names, having no distinct essence. These all reveal the essential condition of the Dharma, explaining the word "dharma." "Dharmatā of all dharmas" explains the word "dhātu." The remaining three explain the bhūmi-wisdom that accords with the dharmadhātu: first, the fundamental wisdom; second, the preparatory wisdom; third, the subsequently attained wisdom. Again, ancient masters said: first, the path of realization; second, the non-abiding path; third, the auxiliary path. Another explanation: the first is the wisdom of direct realization, and the latter two are subsequently attained wisdom. Within subsequently attained wisdom: first, skillfully gathering great practices to accomplish the benefit of others; second, turning back the objective support to contemplate inward to accomplish the benefit of oneself. These three all accord with and are identical to the true nature, hence it says "according with the dharmadhātu." Fourth, the meaning of being a cause: first, as a generative cause, it generates the conditioned fruit of bodhi; second, as an elucidating cause, it elucidates the unconditioned fruit of nirvāṇa. Another explanation: this single true wisdom has two functions: first, as the supporting cause, because based on it, the responsive, saṃbhoga, and nirmāṇa functions arise according with capacities; second, as the subsuming cause, because it subsumes function back into truth. Furthermore, the former responds to capacities showing decrease and increase, while the latter continues uninterruptedly exhausting the bounds of the future. Furthermore, the former outwardly gives rise to transformative functions, while the latter inwardly realizes the true nature. Furthermore, the former is quiescent yet constantly active, while the latter is active yet constantly quiescent. In the sūtra, the cause of the eternal fruit is omitted. Fifth, great compassion benefits living beings, universally pervading the realm of sentient beings; hence it says "pervading all," also named "great." The good determination just prior is the cause of the aforesaid eternal fruit; this vow serves as the guide of this great good, so that the great good does not abide in nirvāṇa and the eternal cause does not abide in the world; hence it says, "the world and nirvāṇa are not exclusively abided in." Sixth, ascending into the realm of the Buddhas, hence it says "undaunted." In the text there are three parts: first, "protected by all Buddhas" is the designation. "Why is this?" is the inquiry. Below is the explanation: meaning entering the wisdom-bhūmi of the Buddhas of the three times, they are protected by them. Among these six, their perfect subsumption via the six aspects can be understood. The essence of the bhūmis is concluded. Second, within the marks of the bhūmis, there are four: first, using an inquiry to initiate; second, citing the number to praise their excellence, meaning that because the dharmas of these bhūmis are able to generate and sustain the Buddha-wisdom, the Buddhas of the three times identically realize and identically expound them, and therefore here he now also expounds them identically to them; third, enumerating their names according to the number; fourth, concluding the names to reveal their excellence. Regarding the enumeration of names, provisionally relying on the Daśabhūmika-śāstra, the distinct names are briefly explained; the explanations of the names in other treatises and the meanings of the ten obstructions will all be distinguished in the detailed explanation below. Thus the treatise says, "Accomplishing the unsurpassed practices of benefit of oneself and benefit of others." First realizing the noble state, much joy is produced; hence it is named the Bhūmi of Joy (Pramuditā-bhūmi). The explanation has three meanings: first, because the two benefits are initiated and accomplished; second, because the true reality is first realized; third, because the noble rank is newly attained; fulfilling the original aspiration, joy is produced. Second, departing from the defilements of mind-errors and broken precepts that can arise, endowed with pure morality, it is named the Bhūmi of Freedom from Defilement (Vimalā-bhūmi). This also has three meanings: first, departure from defilements, which is departure from causes, namely the mind-errors that can arise; second, departure from unwholesome karma, which is departure from the action of results, namely breaking precepts; third, departure through antidotes, namely being endowed with pure morality. Here, even inadvertent infractions are departed from, so words are forgotten. Third, according with hearing, contemplation, and cultivation, illuminating dharmas and making them manifest, it is named the Bhūmi of Luminosity (Prabhākarī-bhūmi). This also has three meanings: first, because on this bhūmi one attains the marks of the light of wisdom of the fourth bhūmi, as in the samādhi of attaining luminosity, etc. Thus the treatise below says, "That wisdom without activity and without origination is called luminosity; relying on this luminosity, it is called the Bhūmi of Luminosity." Second, because relying on the dhyāna of this bhūmi, the light of wisdom of the subsequent bhūmi is generated, as in the Mahāyāna Radiance Samādhi, etc., which other treatises call the Bhūmi of Emanating Light; thus the Bodhisattvabhūmi says, "Illuminating through samādhi, it is named the Bhūmi of Luminosity"; the Daśabhūmika-śāstra says, "Because it is the bhūmi of samādhi, concentration and wisdom are expounded together." Third, because one attains the three wisdoms illuminating dharmas, it is called the Bhūmi of Luminosity; this is explained in terms of the preparatory practices on this very bhūmi, and the Daśabhūmika-śāstra explains it solely in terms of this approach. Fourth, the fuel of unforgotten defilements is burned by the fire of wisdom; hence it is named the Radiant Bhūmi (Arciṣmatī-bhūmi). This has two meanings: first, the wisdom of internal realization burns the fuel of delusions, hence named radiance; that is, the retention of hearing from the previous bhūmi is called unforgotten. Relying on this, conceit arises, which is called defilement. Being burned by this [wisdom], it is called fuel after the metaphor; this is the obstruction of conceit regarding the understanding of Dharma. The wisdom that is able to burn is called radiance after the metaphor. Question: Do the earlier and later bhūmis not burn delusions? Why is this one alone called radiant? Explanation: There are two meanings: first, speaking in terms of the imputed stages, this bhūmi corresponds to the supra-mundane uncontaminated [state]; second, imputing the three trainings to this bhūmi, it corresponds to wisdom being first attained. Second, it is in terms of the subsequently attained wisdom initiating function. Thus the treatise below says, "Within the jewel-radiance of the Dharma-luminosity of that realized wisdom, emitting the radiance of the Āgamas, entering the locus of the radiant wisdom of the meanings of immeasurable Dharma doors, universally illuminating and manifesting; because of this meaning, this bhūmi is explained under the name of Radiant." Fifth, attaining supra-mundane wisdom and skillful means, able to cross what is difficult to cross, it is named the Bhūmi Difficult to Conquer (Sudurjayā-bhūmi). This also has two meanings: first, attaining supra-mundane [wisdom], etc., explains the meaning of "conquer" (surpass). Being able to cross, etc., explains the meaning of "difficult." Moreover, contrasted with the preceding three bhūmis, attaining the supra-mundane is difficult. Thus the treatise below says, "The ten equalities are extremely difficult to attain; therefore it is said to attain supra-mundane wisdom." Second, contrasted with the preceding four bhūmis, being able to accord with the mundane is difficult. Thus the treatise below says, "Moreover, manifesting in the mundane is the most difficult to attain; therefore it is called skillful means." That is, below on the fifth bhūmi, the ten minds of equality, the contemplation of the truths, etc., are the first meaning; kindness, compassion, benefiting beings, and the five sciences, etc., are the latter meaning. These two are mutually opposed and difficult to bring together; on this bhūmi one is able to bring them together, which is considered difficult; hence it says "able to cross what is difficult to cross." To cross is like to arrive. Subsequent bhūmis also have this meaning; why is it only this one? Explanation: Because it is first attained here, it receives the name. Sixth, the great wisdom of prajñāpāramitā having intervals manifests before [oneself], hence it is named the Bhūmi of Direct Presence (Abhimukhī-bhūmi). This has two meanings: first, contrasted with the subsequent, revealing inferiority: the real wisdom that realizes emptiness is called prajñā; from the seventh bhūmi upward, it is constantly present in thought after thought, but here it is not yet capable of this, hence called having intervals. Second, contrasted with the preceding, revealing excellence: that aforesaid prajñā is called great wisdom; because this wisdom is present, it is named direct presence. This bhūmi takes its name from the latter meaning; if from the former meaning, it should be named the Bhūmi Having Intervals. Seventh, skillfully cultivating signless practice with effort brought to culmination, able to transcend the mundane and the supra-mundane paths of the two vehicles, hence it is named the Far-Reaching Bhūmi (Dūraṅgamā-bhūmi). This also has two meanings: first, in this stage, skillfully cultivating departure from possessed signs and manifesting signless practice, hence it says "skillfully cultivating signless practice"—this explains the word "practice." Second, "effort brought to culmination," etc., explains "far." Therein are three meanings: first, the stage of effortful practice reaches fulfillment and is the very ultimate limit, hence called culmination. Second, looking toward the preceding three bhūmis, the practices according with existence are similar to the mundane; now, compared with them, this is already distant and remote, hence it says "able to transcend the mundane." Third, looking toward the fourth, fifth, and sixth bhūmis, cultivating the limbs of the path and contemplating dependent origination are similar to the supra-mundane stages of the two vehicles; now this transcends them, hence it says "able to transcend the supra-mundane path of the two vehicles," and is named the Far-Reaching Bhūmi. Eighth, the fruition-practice being fully matured, signless and uninterrupted, hence it is called the Immovable Bhūmi (Acalā-bhūmi). This also has two meanings: first, because the fruition-practice is fully matured, it is not moved by effort; because it arises from cultivation, it is called fruition-practice matured. Here, being effortless and spontaneous, it accomplishes all supreme practices, hence called fully matured. In the explanation of names in the sūtra below, it is named the Effortless Bhūmi, skillfully giving rise to guidance. "Signless" means not being moved by signs. "Uninterrupted" means that because signless contemplation is constantly present, it is not moved by defilements. The sūtra below explains its name as the Bhūmi of Application, because others cannot move it. Ninth, by unimpeded power expounding the Dharma and accomplishing the practice of benefiting others, hence it is named the Bhūmi of Good Wisdom (Sādhumatī-bhūmi). This also has two meanings: first, attaining the four unimpeded eloquence-powers is named unimpeded power—this explains "wisdom"; second, skillfully expounding to benefit beings is named expounding the Dharma and accomplishing the benefit of others, etc.—this explains "good." This meaning will be distinguished in the text below. Tenth, attaining the great dharmakāya and being endowed with mastery, hence it is named the Dharma Cloud Bhūmi (Dharmameghā-bhūmi). This also has two meanings: first, being the body that is a vessel of Dharma is called the dharmakāya; yet, being able to universally pervade the dharmadhātu, it is called great. Being able to receive the cloud and rain of the expounding of Dharma of the Buddhas is named being endowed with mastery. Second, being the body from which Dharma emerges is called the dharmakāya; pervading all, it is called great. Being able to shower the rain of Dharma to extinguish dust and produce goodness, it is called mastery; in the explanation of names section below it is fully and broadly distinguished; hence it is named the Dharma Cloud Bhūmi. The naming of these ten bhūmis has four pairs: first, in terms of dharma and metaphor: either named solely in terms of dharma, such as Joy, etc.; or solely in terms of metaphor, such as the Radiant Bhūmi; or combining dharma and metaphor, such as the Dharma Cloud Bhūmi. Second, in terms of essence and function: such as Joy and Good Wisdom, which are named in terms of essence; the remainder take their designations in terms of function. Third, in terms of lack of others versus own meaning: such as Freedom from Defilement and Immovable, which are named in terms of the lack of others; the remainder are designated in terms of own meaning. Fourth, in terms of comparison with the stage itself: such as Difficult to Conquer and Far-Reaching, which are named by comparing stages; the remainder take their names in terms of the stage itself. Fourth, from "these ten bhūmis" downward, concluding the names and praising their excellence can be understood. Third, from "I do not see" downward, displaying the vital excellence of the bhūmis and explaining the reason why all Buddhas identically expound them. Therein are two: first, "I do not see," etc., clarifies that throughout the Buddhaworlds of the ten directions, empty space, and the dharmadhātu, there is not a single world where such a Dharma door of the ten bhūmis is not expounded. From this it is known that if there is a place where this Dharma is not expounded, that is not a Buddhaland. Second, from "Why is this?" downward, it explains and establishes it. It first inquires: "The Buddhas are distinct; why do they identically expound these ten bhūmis?" In the explanation there are four phrases: first, "the supreme, wondrous path" is the practice of realization; because it is identically realized and entered by all Buddhas, and apart from this there is nothing else, therefore they identically praise it; second, "the supreme, clearly pure" is the Āgama practice; because it is identically cultivated by all Buddhas, and apart from this there is also nothing else, therefore they identically expound it; third, from "namely distinguishing" downward reveals the distinctions in the marks of the aforesaid Āgama practice; fourth, from "this matter is inconceivable" downward reveals that the aforesaid practice of realization is profound, wondrous, and difficult to fathom. The above three sections completely finish the foundational division.