大方廣佛華嚴經疏 16.16

16.16

Sixth, the seventeen verses from 'Possessing wondrous' onward explain the samādhi-gate of gathering sentient beings through the four means of gathering (saṃgraha-vastu). The text is divided into two: the first verse generally sets forth its name and function, and the remaining verses specifically elucidate it. Within this, there are four [sections]: First, four verses on gathering through generosity (dāna-saṃgraha). The first one and a half verses let those who seek enjoyment have whatever they require. The next half-verse gives royal rank to those who seek mastery; furthermore, this giving of rank is 'giving that is difficult to practice,' because it is something dear and clung to. The next verse physically performs the dharma-dāna. The final verse, delighting minds with wondrous forms, is the giving of fearlessness. Moreover, regarding the latter two verses: the former physically performs ritual deportment; the latter wears wondrous worldly adornments, valuing the pleasing of beings' hearts and granting whatever is sought. Next, two verses on gathering through affectionate speech (priyavādita-saṃgraha). All affectionate speech refers to words of consoling, congratulating, and benefiting superiorly. The expression 'various Brahmā-sounds' refers to the eight kinds of Brahmā-sounds: first, the most excellent sound, its tone clear and elegant like the kalaviṅka bird; second, the easily understood sound, with words clear and distinct; third, harmonious; fourth, gentle; fifth, unerring; sixth, not effeminate; seventh, venerable and wise; eighth, deep and far-reaching. As for the word kokila, it is also called toṭaka; here it is translated as harmonious, exquisite, and supreme among all sounds—all being implements of affectionate speech. Expounding the Dharma in accordance with their minds should belong to the latter verse; conforming to worldly propriety should belong to the former verse, because the Yogācārabhūmi states that all affectionate speech has briefly two kinds: first, speech following worldly conventions, and second, speech according with the teachings of the true Dharma. Now, revealing the eighty thousand Dharma-doors taught by the Buddha is precisely according with the true teaching. Third, there are two verses explaining gathering through beneficial conduct (arthacaryā-saṃgraha). When beings see the bodhisattva humbling himself to participate in their pursuits, they realize there is benefit and therefore practice. Within this, the first verse treats all identical pursuits, because things such as the eight winds are all engaged in alike; the latter verse refers to conduct of identical pursuits, because it endures various sufferings and identifies with their pursuits. Fourth, there are eight verses explaining gathering through beneficial conduct (arthacaryā), which means explaining practices that lead to meaningful benefit so as to benefit sentient beings. Within this, the first two verses treat all beneficial conduct. This has three kinds: first, beneficial conduct that guides toward benefit in the present life, meaning making them obtain and guard wealth and status through virtuous deeds, because the benefit is immediate. The sūtra text omits this. Second, beneficial conduct toward benefit in future lives, meaning urging them to renounce wealth and rank to purely go forth as renunciants, which corresponds to the first verse. Third, beneficial conduct toward benefit in both the present and future lives, meaning urging freedom from desires, which is the latter verse. Moreover, the first verse is 'beneficial conduct difficult to practice,' which itself has three aspects: first, not knowing renunciation, which is the divergent attachments of heterodox paths; second, not seeking liberation, which is not yet having planted good roots; third, currently renouncing kingdoms and wealth when beings are enticed and indulged in wealth and status. Beneficial conduct with regard to these is called 'difficult to practice.' The next single line encompasses two kinds of beneficial conduct: first, the ten kinds of pure beneficial conduct; second, causing them to leave the ten evils, which is beneficial conduct of happiness in this and future lives. The next three lines are the beneficial conduct of a good person, because of compassionate guidance and so forth. The next two verses are beneficial conduct according with requests, meaning beings are entangled by the eight entanglements, and one clarifies and liberates them to let them be free, hence it is called 'according with requests.' The first verse converts the entanglement of shamelessness toward others (anapatrāpya), where relying on long life they do not know to make progress, not realizing that this body is produced merely through lustful desire, will ultimately decay, and is endowed with all afflictions. The latter verse clarifies and frees beings entangled by lack of shame (āhrīkya); the remainder are omitted and not fully detailed. The next two verses are beneficial conduct of all kinds: the former verse gathers those who should be gathered, and the latter verse tames those who should be tamed, and so forth. The final verse is beneficial conduct through all gates, meaning causing those without faith to have faith, and also generally concluding all beneficial conduct. The Yogācārabhūmi treats beneficial conduct in detail first and briefly clarifies identical pursuits afterward; here, briefly clarifying identical pursuits first is because within beneficial conduct, if one urges practice through action, it is close to affectionate speech, and if one personally displays the action, it is close to identical pursuits. Identical pursuits are indeed beneficial conduct, but beneficial conduct is not necessarily identical pursuits. These two are close, mutually highlighting each other in detail and brevity. Furthermore, the samādhi that follows immediately below is also identical pursuits.