大方廣佛華嚴經疏 19.53

19.53

Sixth, from "At that time, the ten directions..." downward, is the section on confirmation by the ten directions. In relation to the preceding passage, there are similarities and differences. The similarities may be understood. The differences are of three kinds, which constitute three sections: first, the Buddhas appear to confirm, differing from the bodhisattvas previously; second, revealing the benefits as confirmation, which was absent in the preceding text; third, concluding by extending infinitely, which was brief before but extensive here because the causes of the expounding are additionally stated. Now this is the first: first appearing in body, next praising the preaching, and afterwards citing themselves as identical. Because the virtues encompassed by the initial mind are deep and vast, and it was feared that it would be difficult to have faith in and accept them, the Buddhas confirmed it themselves. Second, from "When you expounded this Dharma..." downward, reveals the benefits as confirmation. The benefits extend to two periods of time: first, benefiting the present, and afterwards, from "We all shall protect and uphold..." downward, revealing that it reaches into the future. Now this is the first. "Those with pure minds" means that because of hearing about the bodhicitta, they see the nature of mind. As for "passing through many kalpas": whereas other teachings state a fixed three asaṃkhyeyas, what this school explains is that the number of kalpas is indefinite, broadly falling into four categories: (1) Or, expanding, it is immeasurable, incalculable, ineffable worlds' paramāṇus, as expounded in the "Chapter on the Dharmadhātu." (2) Or a thousand ineffables, or less, or more, as expounded in the cases of Prince Prabhāketu and herein. (3) Or one lifetime or two lifetimes, as in the cases of the youth Sudhana and the Tuṣita deva-putra. (4) Or obtained at the initial mind, as expounded previously. Since the Dharma mounted upon is sovereign and perfectly interpenetrating, the persons who mount it are likewise not fixed in slowness or speed, because thought-moments and kalpas interpenetrate. Thus Maitreya said: "All bodhisattvas cultivate for immeasurable kalpas; Sudhana attained it all in a single lifetime." The Awakening of Faith takes both slowness and speed to be expedient means, whereas this school takes definitive determination as provisional; both have sacred words, so there is no need to cling obstinately: do not give rise to regression or intimidation because of long duration, nor give rise to a frivolous mind because of rapid realization. Whether slow or swift, one vows to definitely succeed—this is the Buddha's intent. Afterwards, benefiting the final age is to cause them to have faith and reverence. Those who hear it today are all due to the power of the Buddha's vows, so they should deeply feel shame and faithfully practice. Third, from "Just as this..." downward, concludes by extending infinitely. This is the confirming Buddhas concluding the extension, not the compiler of the sūtra. First it clarifies the universality of the expounding, and afterwards, from "Their expounding of the Dharma..." downward, shows the identity of what was expounded. In the text there are three: first, the identity of the speakers; second, the identity of the manner of expounding, which means due to spiritual power and fundamental vows; third, the identity of the intent of expounding. From "In order to..." downward is the main purport of this text, which is identical to the previous ten abodes, all being evident and understandable.