大方廣佛華嚴經疏 14.6

14.6

Fourth, explaining the text. From here down to the 'Dwelling Places of Bodhisattvas' clarifies the causes that generate understanding, matching the ten-line inquiry. As in the preceding inquiry, according to the sequence of the text, it is provisionally divided into six: 1. the three chapters from here below clarify causing those who have not yet believed to believe; 2. the third assembly clarifies causing those who already believe to understand; 3. the fourth assembly clarifies causing those who already understand to practice; 4. the fifth assembly clarifies causing those who have already practiced to generate vows; 5. the sixth assembly clarifies causing those who have already generated vows to realize and enter; 6. from the 'Ten Samādhis Chapter' to the 'Dwelling Places Chapter' clarifies causing those who have already realized and entered to equal the Buddha. Now, the initial three chapters constitute three distinct parts: this chapter clarifies the contemplative insight into true understanding; the next chapter clarifies vows and practices following conditions; the 'Bhadramukha Chapter' clarifies virtues and functions encompassing all. In the first [chapter], there are two parts: first, questions and answers reveal the noumenon; later, the marks are indicated and general connection is made. Within the first, the ten bodhisattvas each preside over one gate to reveal the ten profundities, making ten sections: 1. the profundity of pratītyasamutpāda; 2. the profundity of teaching and transforming; 3. the profundity of karma and fruition; 4. the profundity of expounding the Dharma; 5. the profundity of the field of merit; 6. the profundity of the correct teaching; 7. the profundity of correct practice; 8. the profundity of principal and auxiliary; 9. the profundity of the single path; 10. the profundity of the Buddha's realm. What is the sequence of these ten profundities? The profound principle of pratītyasamutpāda generally encompasses the essentials of contemplative understanding for all phenomena, so it is clarified first. Sentient beings are deluded about this, so teaching and transformation are required. Defying or according with transformation, there are wholesome and unwholesome karmas. Wishing to know this karma, it is accomplished through the exposition of the Dharma. Yet expounding the Dharma to accomplish goodness is solely the Buddha's field of merit. Since the exposition accords with the field, one must uphold the sacred teaching. The teaching lies in diligent practice. Practice requires the correct path and the auxiliary path. The auxiliary must have the correct, different paths arriving at the same destination. Those who attain the single path will advance toward the Buddha's realm. Hence this is the sequence. Furthermore, these ten kinds can also be matched to the ten faiths, though not strictly in sequence. Mañjuśrī's Buddha realm corresponds to the mind of faith, as Mañjuśrī presides over faith. The Buddha realm is the object of faith; thus, in terms of the sequence of generating the aspiration, faith stands at the beginning, but in terms of the ultimate object of faith, it stands at the very end. This also clarifies that the ten minds do not necessarily follow a rigid sequence. Guṇaprabha (Qianshou) is the mind of vigor; Dhanaprabha (Caishou) is the mind of mindfulness, as it clarifies the four applications of mindfulness. Buddhaprabha (Jueshou) is the mind of concentration, because contemplating the nature of the mind is supreme concentration. Jñānaprabha (Zhishou) is the mind of wisdom; wisdom is the foremost and is concurrently adorned by oneself, hence there are ten perfections. Dharmaprabha (Fashou) is the mind of non-retrogression, because practicing as taught attains non-retrogression. Ratnaprabha (Baoshou) is the mind of precepts, because the three aggregates [of precepts] are without flaw like a precious gem, and the profundity of karma and fruition is brought about by precepts. Puṇyaprabha (Deshou) is the mind of protecting the Dharma, because the profound exposition of the Dharma is what is protected. Netraprabha (Mushou) is the mind of vows, because the sameness of the field of merit differs according to vows, and the eyes can guide the body just as vows guide practice. Bhadramukha (Xianshou) is the mind of pariṇāmanā, because returning to the single path is dedication to tathatā, and one body and one wisdom are the Buddha fruition. The text says: 'Like initially advancing toward bodhi, all minds of dedication,' and so forth. Because these are the ten interpenetrating phenomena, each encompasses multiple meanings. Furthermore, they also subsume the ten virtues of the ten faiths; fearing verbosity, they are not detailed here, but provisionally explained as the ten profundities. Yet there are two meanings: 1. in terms of practice; 2. in terms of phenomena. As for 'in terms of practice': Mañjuśrī raises the inquiries and the nine bodhisattvas answer, clarifying that wondrous wisdom permeates all practices; the nine bodhisattvas inquire and Mañjuśrī answers, clarifying that all practices are completed by wondrous wisdom. As for 'in terms of phenomena': the first nine reveal distinct meanings, and the final one reveals that the distinctions together return to the Buddha's realm. These two are non-dual, constituting the contemplative understanding within faith.