華嚴經探玄記 9.5

9.5

Second, within the occasion of arrival there are also two: First, the occasion of arrival of the assembly: the preceding was the fulfillment of practice according to the teachings (āgama), and next the realization and fruition upon entering realization are explained; because the meanings are in sequence, it therefore arrives. Second, the occasion of arrival of the chapter: the preceding explained the dedication of inferential [practice] toward realization, and now it explains that having dedicated one attains realization, revealing that practice is not in vain; hence it arrives next. Furthermore, the preceding used the inferential station to express the complete virtuous practices of Samantabhadra, whereas now it uses the station of realization to express the differentiated virtuous practices of the three vehicles, manifesting the sequence of dharmas; hence it arrives next. For this reason, in all the preceding stages the sovereign virtues of Samantabhadra were extensively revealed, yet above these bhūmis his name is entirely absent—this is the reason. How could it be that prior to the bhūmis is deep and vast, while the bhūmis of realization are contrary and inferior? It is simply that the provisional expressions are different. Question: It should be that the bhūmi of realization is deep and in accord with the universal virtues [of Samantabhadra], while the stages prior to the bhūmis are shallow and should accord with the three vehicles; why is it not so? Answer: The intention of the text here is so in order to reveal the difference in doctrinal characteristics. That is, if the virtues of Samantabhadra were attained above the bhūmis, there would be no distinction from the teaching of the three vehicles. Now, it is made clear that if it were the stages of practice of the three vehicles, then prior to the bhūmis one would indeed not have sovereign mastery; but to reveal this One Vehicle, it is not like that, so prior to those bhūmis one directly attains the virtues of Samantabhadra with sovereign mastery. Therefore, if based on this Samantabhadra prior to the bhūmis one infers above the bhūmis, the characteristics of practice above the bhūmis are profound, exceedingly profound, not as described here—this is indeed the 'Chapter on the Practice of Samantabhadra' below. If based on these characteristics of practice of the three vehicles' bhūmis of realization one infers prior to the bhūmis, the practices prior to the bhūmis are extremely coarse and shallow, unlike what was previously described—that is, the first two among the twelve abidings in the 'Bodhisattvabhūmi' of the Yogācārabhūmi. Question: Why are they not equal? That is, the One Vehicle prior to the bhūmis has the virtues of Samantabhadra, and the One Vehicle above the bhūmis also has the practices of Samantabhadra, as spoken in the 'Chapter on the Practice of Samantabhadra'. The virtues above the bhūmis of the three vehicles are as spoken in this chapter; why are the practices prior to the bhūmis of the three vehicles not spoken of in the text? Answer: Because the main purport of this sūtra is to explain the One Vehicle, the practices of the One Vehicle are extensive, while the stages of the three vehicles are only briefly treated. Another explanation: because the ten bhūmis of the One Vehicle are exceedingly profound, they comprehensively encompass the three vehicles and so forth entirely into the ten bhūmis, yet with the gateways of the six characteristics and dhāraṇīs they interpenetrate and reveal them boundlessly, establishing the meaning of the sovereign mastery of Samantabhadra's ten bhūmis. Prior to the bhūmis, one is not yet able to do so, but directly reveals Samantabhadra; hence it is not the same as above the bhūmis.