大方廣佛華嚴經疏 23.12

23.12

In the seventh section, the restatement in verse, there are two parts: first, the manner and intention of speaking the verses; the manner of speaking is shown first, and afterwards, from "wishing to cause..." onward, the intention of speaking. The intention has nine clauses: the first is general, and the rest are specific. Among the specific: 1. purifying the nature of the cause; 2. the non-retrogressing nature of the vows; 3. the nature of practice continuing the vows; 4. guiding practice with the true nature; 5. drawing in the nature of the fruit above; 6. opening up what has already been cultivated, which is what was trained in during the ten practices; 7. observing the nature of those to be converted; 8. illuminating the nature of the future fruit. Second, the actual text of the verses has one hundred and one verses in total, broadly divided into three: the first single verse generally expresses refuge and reverence; the next ninety-six verses directly versify the preceding text; and three, there are four verses concluding with praise of the depth and breadth. Now, in the first: intending to offer the verses, one again shows a respectful heart. The first four characters express reverence; from "ten powers" onward, the Buddha's three virtues are revealed: the ten powers are the virtue of wisdom, the next line is the virtue of severance, the next line is the virtue of benevolence, because sentient beings are its object; the final line generally illustrates the three virtues by metaphor, because wisdom is vast, defilements are purified, and compassion is deep and far-reaching. Second, the direct versification of the preceding text is broadly divided into two: first, eleven verses versify the preceding fundamental section; and later, eighty-five verses versify the preceding exposition section. However, while the verses of the Ten Abodes set forth their sequence, here their sequence is suppressed, speaking directly of "practicing this path," which briefly has four reasons: First, previously it was spoken according to the beginning and end of stages in gradual arrangement, whereas now it will blend the previous exposition so that it has no beginning or end, wishing to show that within a single stage all practices are practiced fully, and within a single practice everything is complete. Second, previously it concerned distinct practices, whereas now it concerns universal practice; the universal and distinct are unimpeded, and the two texts mutually illuminate each other. Third, previously it concerned the shared teaching, whereas now it concerns the distinct teaching; the shared and distinct are unimpeded, forming one perfect teaching. Fourth, previously it concerned unmixed eloquence, whereas this concerns untrammeled eloquence spoken without waiting for sequence, because words are uninterrupted. Furthermore, previously it mostly pertained to the cause, while this mostly relates to the fruit; or extensive and brief alternate, essence and function are again set forth, and general and distinct alternately illuminate and reflect each other, revealing that the bodhisattva's practice is deep, vast, and inconceivable. Although the subsequent text follows a sequence, since the original names are omitted, it is identical to the perfectly integrated practice of transcending the world. Now the first part may also generally praise the depth of practice without versifying the preceding text, though versifying it is also not a fault. Now, in versifying the fundamental section, it is subdivided into two: the first four versify the previous [point of] practicing by learning from the Buddhas of the three times; the latter seven versify that the essence of practice is inconceivable. In the first of these, there are two: the first three explain specifically, and the last one speaks generally; in each, the first three lines distinguish virtues, and the last line concludes the virtues. In the passages below, the words "practicing this path" from "what is practiced" onward all imitate this. In the latter seven verses on the essence of practice, however, the meaning of the text is comprehensive, so there are briefly two explanations: 1. versifying the essence of practice; 2. versifying that which the empowerment was done for. But that which it was done for was precisely for the ten practices, and the essential meaning is no different, so they may be versified together. Matching them to the text differs slightly, divided into two explanations: First, matching to the practice: the text is divided into four: First, a single verse is general, revealing the inconceivable; hence it says "the mind is free from discrimination," because that is immovable. Second, one verse versifies the previous "being equal to the dharmadhātu"; being equal to the dharmadhātu has three meanings: all that exists is clearly understood, which is equal to the dharmadhātu of phenomena; the next line is equal to the dharmadhātu of noumenon; these two are non-dual, which is equal to the dharmadhātu of non-obstruction. Due to these equalities, it can destroy delusions and accomplish virtues. Third, there are two verses versifying "being equal to the space-realm"; being equal to space has five meanings: the first verse reveals two, namely that space has no discrimination yet displays the myriad images. The bodhisattva is also like this: entering reality and awakening on one's own, there is no discrimination, yet this does not obstruct discriminating among sentient beings; hence it concludes, saying "equal to space." Due to entering the dharmadhātu, one is equal to empty space. The two realms mutually accomplish each other; hence it mentions entering the dharmadhātu. The latter verse reveals three meanings: 1. equal to space in vastness, displayed in the first two lines; 2. equal to space in purity; 3. equal to space in indestructibility. The third line reveals that by being equal to empty space, it is supreme tranquility, termed *muni*. Fourth, there are three verses versifying the previous bodhisattva practices: the first verse generally presents the practice of one's own stage; the latter two are practices of superior advancement. Second, taking this text as versifying that for which empowerment was done, though the divisions and combinations differ, it follows the sequence without confusion: The first verse versifies the previous "for the sake of increasing the Buddha's wisdom," the first half being the observed object, the second half being the observing subject; the next verse versifies "deeply entering the dharmadhātu." The rest are explained as before. In the third, the first line versifies knowing the realm of sentient beings; the next two lines versify that what is entered is unobstructed. In the fourth, it versifies that what is practiced is without hindrance: going to all lands means the body is without hindrance; preaching the Dharma purely means one's own practice is without hindrance; being indestructible by dissenting doctrines means the external is without hindrance. The fifth verse versifies obtaining immeasurable expedients, because vows, practices, and so forth are all well cultivated. In the sixth, it versifies grasping the nature of all-knowledge: the boundless, all-inclusive stages are precisely the stages of wisdom, because the wisdom of the ten stages is identical to the Buddha's wisdom. The praise of its supremacy is evident. In the seventh, the first line versifies awakening to all dharmas; the next line, knowing all faculties and subduing them according to suitability; the next line, upholding and preaching all dharmas. Second, from "far removed" onward, the versification of the ten practices of the previous exposition section comprises ten parts. First, six verses versify the practice of joy. The text has four divisions: the first is the giving of wealth, where wealth removes the fault of stinginess and brings peace to others; the next two verses are the giving of fearlessness, the former verse cultivating the cause and the latter verse attaining the fruit; the next two verses are the giving of Dharma; the last verse concludes generally with the cause perfected and the fruit fulfilled. Speaking of "a hundred merits," Chapter 24 of the *Mahāparinirvāṇa-sūtra* says: "Cultivating the ten good deeds with five grades of mind—namely, lower, middle, upper, upper-middle, and upper-upper—each of the ten good deeds makes fifty; cultivating them from start to finish makes a hundred merits." Now, among the ten good deeds, not killing and not being angry are the giving of fearlessness; not stealing and not being greedy are the giving of wealth; being free from the four vocal faults, not being lustful, and not being deluded are the giving of Dharma. Thus, being complete in the above three givings accomplishes the fruit of a hundred merits. Second, from "stage of wisdom" onward, it versifies the practice of benefiting. The five verses are divided into four: the first verse is moral discipline, meaning that having wisdom one can guard the mind so it does not waver, which is the bodhisattva's moral discipline; the next two are the gathering of good dharmas; third, one verse is benefiting sentient beings, taking up the places to encompass the persons; the last verse concludes generally with the three collections of precepts. Third, from "wisdom" onward is the practice of non-opposition. In the four verses there are three parts: the first is patience of discerning dharmas; the next two are patience of enduring suffering—one citing others to encourage oneself to spur cultivation, and the second citing accomplished virtues to advance in the path; the last verse is patience of enduring enmity and harm, facing harm without distress, only increasing the resolve to save. Fourth, from "toward all" onward is the practice of non-bending. The five verses are divided into three: the first two versify the previous vigor of gathering good dharmas, also called preparation. The first half-verse versifies the ten phrases of the first vigor, etc.; the next line versifies the previous ten phrases on abandoning faults; the latter verse versifies the previous intention; the next single verse is armor-like vigor, enduring suffering for the sake of beings without weariness, etc.; the latter two verses are vigor of benefit and happiness. Fifth, from "well understanding" onward is the practice of freedom from delusion and confusion. In the two verses there are three parts: the first verse versifies dwelling happily in the present dharmas, wherein the first half versifies being able to uphold physical forms, discourses, etc., and the second half generally versifies the previous seven phrases on freedom from delusion and confusion, etc. The next half-verse versifies generating merits: dhyāna completely comprehends all dharmas without limit and obtains the true wisdom of all dharmas, hence it says "obtains the ultimate." The second half-verse versifies benefiting sentient beings: "I shall cause all sentient beings to attain ultimate nirvāṇa without remainder," which is the inexhaustible stage. Sixth, from "merit" onward, two verses versify the practice of good manifestation. Seventh, four verses versify the practice of non-attachment; reflect upon it against the preceding text. Eighth, from "abiding peacefully" onward, eight verses versify the practice that is hard to attain. It is divided into five: the first verse is the vow of one's own practice; the next four are supernatural powers; the next one is external conversion; the next one is seeking bodhi; the last one is maturing sentient beings. If matched to the sūtra text, the first four verses versify the previous ten phrases such as "obtaining the supreme understanding in the Buddha Dharma"; second, from "immeasurable" onward, three verses versify one's own practice accomplishing benefit; third, one verse versifies the previous benefiting of others, not abandoning one sentient being to attach to many sentient beings, and so forth. Ninth, from "cultivating" onward, six verses versify the practice of good dharmas: the first is the power of cultivation; the next is the power of reflective discernment; the next two are the supernatural powers cultivated through concentration; the next is karmically acquired supernatural powers; the last is supernatural powers of transformation. If matched to the sūtra text, the first verse versifies the explanation of the name, the first half upholding the true Dharma, the second half not severing the Buddha-lineage and also being the river of great compassion; the next verse is the river of pāramitās, fulfilling questions and answers; the next verse is the river of samādhi—the previous text presented the function of samādhi, while this concerns the essence of samādhi; the next is the river of vows and wisdom; the next is the essence and function of the ten bodies; the last is manifesting the Tathāgata's sovereignty. Tenth, from "completely comprehending" onward, forty-three verses versify the practice of truth. The text is divided into six: First, three verses versify obtaining the ten powers. Second, from "well guarding" onward, three verses versify obtaining the non-dual speech of the Buddhas of the three times: the first verse directly clarifies practicing according to the Dharma, which is non-dual speech; the other two verses versify "I am supreme," etc. Third, six verses versify being identical with the Buddha's roots of goodness. Fourth, from "dharmadhātu" onward, eleven verses versify entering the Buddha-gotra, within which there are two parts: the first three verses versify physical entry; the remainder versify mental entry. Within that, the first four versify entering the gotra of compassion; later, from "eye of wisdom" onward, four verses versify entering the gotra of wisdom. Fifth, from "accomplishing" onward, eighteen verses versify learning the true words of the Buddhas of the three times, obtaining the Buddha's ten powers, and so forth; reflect upon this according to the text. Sixth, from "one light" onward, two verses versify benefiting beings not in vain. The third major section, four verses concluding with praise of the depth and breadth, is clear from the text and readily understood.