大方廣佛華嚴經疏 12.39

12.39

Second, under "At that time the bodhisattvas...", the section on requesting contains two parts: first, identifying the persons and marking their thoughts; and then, under "May the Bhagavat...", directly showing the points of inquiry. Although there are fifty phrases, there are only forty questions, because the twentieth phrase represents the intention to expound. Compared to the first assembly, these forty questions have similarities and differences: the latter twenty phrases are identical, while the former twenty phrases are largely the same with minor differences. Moreover, earlier and later parts differ: the first ten phrases correspond to the thirty seas mentioned before; the previous assembly spoke generally of what is contemplated as deep and broad, whereas here it speaks particularly of the Tathāgata's environment and person, because the previous assembly was general, while this assembly specifically reveals the basis of faith. Therefore, the previous assembly repeatedly used the word "sea", whereas this one merely speaks of lands and so forth. The second set of ten phrases was previously called the bodhisattvas' ten seas, but here it lists the stations of practice such as the abodes. The previous one applied across the various assemblies to generally reveal the cause in terms of both perfect interpenetration and graded arrangement; this one, focusing on its own proper scope, intends to reveal the marks of differentiated causes. Although the latter twenty phrases are completely identical, the former was general, while this is specific. Furthermore, the former was what is believed, while this discerns what is accomplished; intending to show that the essence of what is believed and what is accomplished are not different, the text and phrases are completely identical. If considered solely in terms of meaning, it can also be divided into three parts: the first ten phrases ask about the Buddha's boundless great function of responding to capacities, discerning the fruit upon which the cause relies; the next ten phrases ask about the bodhisattva stations of practice, which is the cause accomplished by the fruit; the final twenty phrases ask about the superior virtues of the Buddha's fruit, revealing the fruit accomplished by the cause. Thus, taking the Buddha as the condition to give rise to the cause, and returning to this cause to accomplish the fruit—this is the main purport of this section. Therefore the treatise says: "Extensive hearing and perfuming all flow from this dharmakāya, and all return to witness this dharmakāya"—this is precisely its meaning. Now, accommodating both text and meaning, it is divided broadly into two: the first ten phrases directly raise the doubts; the following thirty phrases cite precedents to ask. The meaning does not differ from before. However, the text for what is relied upon and what is accomplished ought to be present in both; they merely mutually imply each other to avoid redundant wording. Thus, the direct raising of questions in the first assembly is the citation of precedents here, and the citation of precedents here is the direct inquiry there. Furthermore, the former only clarified a single tier of what is believed, so it combined thirty phrases on the fruit; here, to divide it into two sections, it interpolates the cause between them. Now, regarding the first ten phrases: first, it generally reveals the intention of the request; next, under "reveal and explain...", it individually lists what is doubted. As for asking alternately about the environment and the person across the ten phrases: the primary recompense responding to capacities must rely upon a land, and it also expresses that the environment and the person are unobstructed. The five phrases on the environment are: first, the types of lands; second, adornments; third, purity; fourth, essential nature; fifth, accomplishment. The above five correspond to the previous two seas, as explained at length in chapters four and five. The five phrases on the Buddha's dwelling and so on are the great functions of the primary recompense: first, the Buddha's body dwelling pervasively in all lands, and the Buddha's mind constantly abiding in great compassion; second, the virtues possessed and the dharmatā realized; third, expounding the Dharma according to capacities; fourth, working operations and majestic brilliance; fifth, cultivating practice, attaining realization, and presently accomplishing bodhi. Yet these five correspond to the previous assembly's seven seas: the first is the Buddha-sea; the second is the liberation-sea; the third is the proclamation-sea; the fourth is the transformation-sea; the fifth consists of the sea of names and life-spans, and the sea of pāramitās. The sea of sentient beings is merely those to be transformed, so it is omitted and subsumed within the other seas. For these ten phrases, there are verbal and manifesting responses below, as will be known below. Second, under "Just as in the ten directions...", citing precedents to ask. The text is divided into three: the first ten phrases indicate their intention to expound, showing that they possess compassion; the subsequent thirty phrases cite what they expounded, showing that they possess wisdom; the final phrase concludes with the formal request. Since those Buddhas are thus, this one should also be likewise. In the first part, the first phrase is general, meaning to bring about the accomplishment of the bodhisattvas' practices and vows. The remaining nine are specific: first, to carry on the Buddha lineage above. Second, how is it carried on? By rescuing sentient beings. Third, how are they rescued? By causing them to leave behind afflictions. Fourth, in what manner are they rescued? By knowing their faculties and practices. Fifth, by means of what are they rescued? By preaching the medicine of the Dharma. Sixth, what benefits are accomplished? First, eliminating the defilements of the truth of origin; second, resolving doubts regarding the truth of the path; third, uprooting desires of suffering; fourth, realizing the locus of the cessation of craving. Furthermore, it accomplishes bodhisattva practice fully endowed with compassion and wisdom. Being endowed with this compassion and wisdom, what is its purpose? To ensure the Buddha lineage is not severed. What are the marks of the Buddha lineage not being severed? It refers to accomplishing the three virtues: rescuing and protecting sentient beings accomplishes the virtue of beneficence; eternally severing afflictions accomplishes the virtue of abandonment; knowing all actions completely accomplishes the virtue of wisdom. Actions are threefold: first, mental actions; second, actions performed; third, actions understood—that is, understanding that all conditioned things are impermanent and markless is what is understood. How does one rescue and protect? By proclaiming all dharmas. How does one eternally sever? By purifying all defilements. Eternally severing afflictions means both seeds and manifestations are extinguished. Eliminating all defilements refers only to manifest afflictions. How does one accomplish wisdom? By eternally severing the net of doubts. What is the benefit of accomplished wisdom? Severing all desires. What is the benefit of eliminating afflictions? Extinguishing all craving attachments. "All attachments" means clinging to existence, clinging to emptiness, clinging to practice, and clinging to fruit. By not clinging to any dharmas, correct wisdom manifests, compassion rescues sentient beings, and the Buddha lineage is not severed; this is the essential point of the bodhisattva and the original intent of all Buddhas. Every single question presented brings such benefit. Another explanation: all bodhisattvas are what is accomplished. How are they accomplished? Not severing the Buddha lineage is self-accomplishment; rescuing and protecting sentient beings is accomplishing others. How are they rescued and protected? It refers to separating from the two hindrances: eternally severing afflictions leaves one free of the affliction hindrance; knowing all leaves one free of the hindrance of the knowable. By what skillful means can one sever the two hindrances? It refers to expounding all dharmas, which cuts this affliction hindrance. What are its marks? They are craving and views. Eliminating all defilements terminates the affliction of craving; eternally severing the net of doubts terminates the affliction of views. What are the marks of this hindrance of the knowable? It refers to not fully understanding objects, having desires, not yet forgetting grasping at dharmas, and generating attachment to everything. Now, with no marks not fully understood, what would there be to desire? Understanding that the dharmatā is empty, to what should one cling? Once the two hindrances are stilled, the two wisdoms manifest, accomplishing bodhi and nirvāṇa; this is called not severing the Buddha lineage, and thus the bodhisattva is accomplished.