大方廣佛華嚴經疏 25.48

25.48

Tenth: the bodhisattva of the upper direction. Knowing the true Dharma and universally entering the dharmadhātu, his cultivated practices are all without measure, hence he is named Dharmadhvaja (Dharma Banner). Knowing the Dharma is called Buddha; hence he first praises the benefit of seeing the Buddha. The ten verses jointly reveal that the Buddha and Dharma are difficult to hear, and are divided into two parts: the first four praise the Buddha and encourage people to hear and see him; the latter six praise the Dharma and encourage beings to hear and seek it. In the former, the first properly enjoins accepting suffering to draw near to the Buddha; the latter three explain its reason, briefly presenting three matters: the first verse is the benefit of hearing the name; the next verse is the benefit of generating the mind [for bodhi]; the last verse is the benefit of giving rise to faith. Since undergoing suffering to hear [the Dharma] accomplishes such supreme benefits, while experiencing pleasure without seeing [the Buddha] cannot avoid long immersion [in saṃsāra], one should willingly undergo suffering to draw near to the Buddha. In the latter six, having already met the good physician, one further requires the medicine of Dharma. Therein, in the first two, through hearing the true Dharma one is able to accomplish the practice of Dharma, the first inverse and the second progressive. In the next two, through hearing noumenon and wisdom one accomplishes the resultant Dharma, the first progressive and the second inverse. The latter two explain and complete this through resonance and response: the former verse shows that the Buddha's arising is due to beings being deluded about reality; the latter verse shows that preaching the Dharma reveals reality. Not moving from the limit of reality to establish all dharmas, the nature cannot be destroyed; not destroying provisional designations to preach the true mark, the marks cannot be destroyed; thus heavenly Māras, heterodox paths, and the like are all sealed by the Dharma, and therefore none can destroy it. The rest is as in the 'Chapter on the Ten Treasuries.' The verses of the above ten bodhisattvas should be understood through the perfect interpenetration of the six marks. The reason why there is no concluding unification after the verses is to reveal that the praises of virtues in the Tuṣita Heaven of the dharmadhātu are diverse; just as there are Mañjuśrīs in every place and their verses are each distinct, it reveals that the Buddha's virtues are inexhaustible.