大方廣佛華嚴經疏 19.55

19.55

Second, directly presenting the verses. There are one hundred and twenty-one verses, and the text is divided into three sections: first, eighty-two verses leaping ahead to restate, briefly demonstrating according to the Dharma; second, thirty-four verses turning back to restate, making comparisons according to analogies; third, five verses concluding virtues and exhorting praise to induce admiration and the arousal of the mind. Praising it as profound and difficult to expound pervades the three sections. Furthermore, because praise is the basis of both the prose and the verses, it is omitted from the versification. Within the first, the text is also divided into five: first, seventeen verses restate the first section, the perfection of understanding and practice. Second, from "When the bodhisattva first generates..." downward, seventeen verses leap ahead to restate the fourth, being able to perform Buddha-deeds. Third, from "Where the bodhisattvas abide..." downward, eighteen verses turn back to restate the third, attaining equality with the Buddhas. Fourth, from "Advancing toward bodhi..." downward, six and a half verses restate the fifth, the presence of great wisdom. Fifth, from "Constantly exhorting sentient beings..." downward, twenty-three and a half verses restate the second, the marvelous fruit that shall be achieved. That the text is not in sequential order is to reveal that virtues have no before and after. Moreover, the prose clarifies being first identical with the fruit's essence and afterwards identical with the fruit's function; the verses clarify that the function can exist in the present, while the fruit is clarified as to be attained in the future. Because great wisdom is pervasive, the former and latter mutually illuminate each other. In the first [group of seventeen], the text is divided into two: the first verse restates the preceding direct clarification of the perfection of understanding and practice. However, the first line generally adduces generating the mind as the cause, and the remaining sixteen verses restate the preceding questioning and explanation. Therein are seven: first, one verse restates pervading all worlds. Second, two verses restate wishing to deliver sentient beings of all worlds. Third, one verse restates knowing the formation and destruction of worlds; "knowing" has the intent of going to transform [beings] and behold the Buddhas. Fourth, one and a half verses restate completely knowing the defilement and purity of all sentient beings, and the three states of existence in all worlds being purified; knowing defilement is intended to bring about purity. The five destinies and the three states of existence are merely alternate designations. Fifth, from "Continuing and glorifying..." downward, two and a half verses turn back to restate not severing the lineage of the Tathāgatas. The first half, destroying the heterodox and revealing the orthodox, is the meaning of continuing and glorifying; the next line shows the essence of the Buddha-lineage; the next two lines are the conditions for giving rise to the Buddha-lineage; the remainder are the marks of the lineage arising. Transforming incessantly is repaying the Buddha's kindness; a mind like vajra is the meaning of the lineage; illuminating what the Buddhas practice and cultivating the practices of bodhi, then the Buddha-lineage is not severed. Sixth, five verses restate the four kinds of generating the mind from knowing sentient beings' mental desires, afflictions, and habit-energies downward; therein, the first verse generally clarifies the phenomena known. Conceptualization is false discrimination, which is affliction; karma is habit-energy; fruit is dying here and being born there; mind is mental activity; and capacities are the various faculties. The next two verses reveal the essence and marks of knowing, all entering into the profound right through phenomena. The next verse shows not only knowing the illness but also recognizing the Dharma-medicine, hence being like the Bhagavat. The final verse shows not merely knowing in vain, but practice and vows corresponding to each other so as to effect actual benefit. Seventh, three verses restate the wisdom of knowing the three periods of time of all sentient beings, meaning being free from the obstacles of the three periods of time. There are ten kinds of obstacles: 1. the obstacle of affliction and defilement; 2. the obstacle of confusion and delusion upon contacting objects; 3. the obstacle of long-term indolence; 4. the obstacle of grasping at cause and effect; 5. the obstacle of being led astray by false teachings and false teachers; 6. the obstacle of tending toward the lower vehicles; 7. the obstacle of coarse marks appearing; 8. the obstacle of incapacity regarding universally directed practices; 9. the obstacle of giving rise to understanding following words; 10. the obstacle of not effacing subject and object. As listed, each of the ten lines provides an antidote. The final two lines generally conclude with complete penetration. Second, from "When the bodhisattva first generates..." downward, there are seventeen verses restating the aforementioned ability to perform Buddha-deeds, generally divided into ten. The first two verses restate being able to expound the Dharma to teach, transform, and subdue all sentient beings, because compassion and wisdom guide each other. Second, one verse restates being praised by all Buddhas, for praise definitely brings empowerment. Third, one verse restates being able to shake all worlds, shaking and entering being mutually mentioned. Fourth, from "The bodhisattva, fully endowed..." downward, six verses restate being able to quell the suffering of all evil destinies, wherein, endowed with the virtues of compassion and wisdom, one can eradicate the suffering of causes and effects while remaining free of self and others. Fifth, one verse restates being able to illuminate all worlds with light, illuminating the worlds being intended to illuminate all sentient beings. Sixth, one verse restates being able to adorn and purify all lands, displaying lands in a pore being adornment through supernatural powers. Seventh, one and a half verses restate making all sentient beings joyful, since making offerings to Buddhas and questioning on the Dharma are solely to benefit beings. Eighth, one and a half verses restate being able to enter the nature of all dharmadhātus: the first half is hearing and thoroughly penetrating; the middle half is contemplating while concurrently expounding; the latter half is cultivating without attachment. Ninth, half a verse relies on cultivation to realize, restating being able to uphold all Buddha-lineages. Tenth, one and a half verses restate being able to manifest the attainment of Buddhahood. Third, from "Where the bodhisattvas abide..." downward, eighteen verses restate attaining equality with the Buddhas. Therein it is divided into four: the first three and a half verses restate the equality of the Buddha's realm: the first verse is the delineated realm; the next verse includes both the realized and the cognized realm; the latter one and a half verses cite analogies to reveal superiority. Second, from "Skillfully knowing..." downward, four and a half verses restate the equality of virtues. Third, one verse restates the preceding text on attaining the equality of the Tathāgata's single body and immeasurable bodies. Fourth, from "Toward all..." downward, nine verses restate true wisdom, wherein there are four: the first four restate generating the vast mind free from all false discrimination; second, two restate generating the vast mind exhausting the three periods of time; third, two restate generating the vast mind conforming to nirvāṇa and bodhi; fourth, one verse concludes with an exhortation, which can be understood. Fourth, from "Advancing toward bodhi..." downward, six and a half verses restate the presence of great wisdom; therein the first concludes the preceding and introduces the following; the rest directly restate the presence of great wisdom: the first verse is non-attachment to the Buddha; the next verse is whether sentient beings or the dharmas of sentient beings; the next verse is whether the Buddha or the dharmas of the Buddha; the next verse is whether the world or worldly dharmas; the next verse is whether bodhisattvas or the dharmas of bodhisattvas; the two vehicles are omitted in the text. The latter half-verse restates the concluding text above. Mindfulness of the Buddhas of the ten directions is seeking all-knowledge. Having no reliance and no grasping is the mind having no attachment to the various dharmadhātus. Fifth, twenty-three and a half verses restate the aforementioned marvelous fruit that shall be achieved. Therein are nine: the first three and a half verses restate being constantly protected and remembered by all Buddhas, because of being endowed with virtues. Second, half a verse restates that one shall attain unexcelled bodhi. Third, half a verse restates bestowing the marvelous Dharma upon them. The "dharmas of great persons" are the eight awakenings of great persons. Fourth, one verse restates the equality of the Buddha-essence, equality in time and place being the Buddha-essence. Fifth, one verse restates having cultivated the auxiliary dharmas to the path of the Buddhas of the three periods of time. Sixth, six verses restate accomplishing the powers and fearlessnesses of the Buddhas of the three periods of time, expanding the specific names of the ten powers and abbreviating the general designation of the fearlessnesses; therein five and a half verses individually clarify the ten powers, and the latter half-verse reveals the scope attained. Seventh, five verses restate having adorned the unshared Buddha-dharmas of the Buddhas of the three periods of time, the perfect interpenetration of the three realms not being shared with the provisional and the lesser [vehicles]. Eighth, five verses restate completely obtaining the Buddhas' wisdom-power of expounding the Dharma. Ninth, one verse concludes that the virtues are inexhaustible and all belong to the initial mind, encompassing all the preceding sections.