大方廣佛華嚴經疏 60.12

60.12

第二「即聞普賢」下聞覩前相，於中先聞、後覩。今初，有十三句：初一聞人名、後十二聞行位。「即聞」二字貫下諸句。此中聞者，非從一人多人聞之，即稱法界而聞耳。諸地者，普賢位中自行依地，及圓融所攝地也。此句總下八別：一地方便者，即加行也；二即入心；三出心；四住心；五即修施戒等；六即遍行真如等為所證境，亦是所得分齊之境；七即神通作用，摧邪攝生等；八即同依佛智而住。二「渴仰欲見」下明覩。於中二：先仰德修觀、後覩見希奇。今初。初聞前人法，故生渴仰。次「即於」下修觀。菩提場者，是所觀處。金剛藏者，約表，即於本所信自心佛果菩提體中金剛智內，起一切因陀羅網普賢心觀；約事，即前其地金剛，而蘊德具嚴，故名為藏。然此經體勢應具十會，以順無盡。又始起覺場，義應歸本故。今且依文，對前本末二會即是攝末歸本之義，是以善財不假別指，便於初會始成之處如來座前而起觀求。後「起等」下正顯觀心，有十一句，皆稱普賢境而起於心，故後得見。二「善財」下覩見希奇。於中二：先結前生後兼顯見因、後「見十種」下正覩希奇。於中二：一見瑞相，十句五對，各先所依淨土、後住處眾生；二覩光明前瑞，則直見一重淨剎，此明重見。又前麁、此細、前體相、此業用、然皆是普賢依報之剎。

Second, from "he heard Samantabhadra…" onward is hearing and beholding the preliminary portents. Herein, he first hears and then beholds. In the first part, there are thirteen phrases: the first hears the person's name; the remaining twelve hear the stages of practice. The two characters "instantly heard" run through the subsequent phrases. Hearing here is not hearing from one person or many persons; rather, he hears in accordance with the dharmadhātu. "The grounds" refers to the stages relied upon by his own practice within the station of Samantabhadra, as well as the grounds gathered by perfect interpenetration. This phrase summarizes the eight specific ones below: 1. Expedients of the grounds, which are the preliminary practices; 2. The mind of entry; 3. The mind of emergence; 4. The mind of abiding; 5. Cultivating giving, morality, and so forth; 6. Universally operative tathatā and so forth as the realized realm, which is also the realm of the acquired scope; 7. Supernormal powers and functions, destroying heterodoxy, gathering sentient beings, and so forth; 8. Abiding in common reliance on the buddha-wisdom. 2. From "thirsting and longing to see…" onward clarifies beholding. Here there are two parts: first, longing for virtue and cultivating contemplation; second, beholding the extraordinary. In the first part: first, having heard the previous person and dharma, he gives rise to thirst and longing. Next, from "thereupon at…" onward, he cultivates contemplation. "The bodhimaṇḍa" is the place contemplated. "Vajragarbha": symbolically, it means that within the vajra-wisdom in the essence of bodhi of the buddha-fruit of his own originally believed mind, he gives rise to the contemplation of all Indrajāla Samantabhadra minds; factually, it refers to the aforementioned ground being vajra, harboring virtues and possessing adornments, hence called "garbha." Now, the structure of this sūtra ought to possess ten assemblies to accord with inexhaustibility. Furthermore, having initially arisen at the place of awakening, the meaning should return to the source. For now, following the text, contrasted with the previous two assemblies of root and branch, this has the meaning of gathering the branch back to the root; therefore, without needing a separate indication, Sudhana gives rise to contemplation and seeking directly in front of the Tathāgata's seat at the place of initial attainment in the first assembly. Next, from "gave rise to…" onward directly reveals the contemplating mind: there are eleven phrases, all giving rise to mind in accord with Samantabhadra's realm; hence he is later able to see. 2. From "Sudhana…" onward beholds the extraordinary. Here there are two parts: first, concluding the preceding, introducing the following, and simultaneously showing the causes of seeing; second, from "saw ten kinds…" onward directly beholds the extraordinary. In this there are two parts: 1. Seeing auspicious signs, ten phrases in five pairs, each first treating the relying pure land and then the sentient beings dwelling therein; 2. Beholding light: the preceding portents directly saw a single pure kṣetra; this clarifies seeing repeatedly. Furthermore, the former is coarse, this is subtle; the former is essence and marks, this is activity and function; yet both are the lands of Samantabhadra's circumstantial retribution.