大方廣佛華嚴經疏 31.9

31.9

In the initial prose, there are two parts: first, the correct preaching of the ten stages; later, from "At that time, moreover, by..." onward, the bodhisattvas' verification and confirmation. In the former part, there are also two parts: first, revealing what was spoken in this world; later, from "Just as in this world..." onward, concluding and universalizing that it was spoken equally in the ten directions. In the former part, it may either be taken as a single whole, the dharma gate of the ten stages; or it may be divided into two sections, namely the initial correct preaching, and the subsequent quaking of the earth, etc., to reveal true verification and confirmation; or it may be divided into three sections: preface, main body, and dissemination. However, as the teaching and the realization are different, the three sections also differ. Regarding the three of the teaching: from the beginning up to the Section on Arising is its origin, because it arouses the correct preaching; second, from the Fundamental Section onward is its main body, because it correctly preaches the stages; third, the Section on the Benefits of the Stages serves as the dissemination, because it benefits later generations. Regarding the three of realization: the Preface Section is the preface; the Samādhi Section is the main body, because true realization is revealed through entering this concentration, which is why the commentary says, "Samādhi is the essence of the Dharma"; from the Empowered Section onward is all dissemination, because by speaking of what was personally attained, it causes bodhisattvas of faith and practice to verify and enter the stages. Or it may be divided into four sections: within the correct preaching, first the preaching of Dharma reveals the stages, and the Section of Images uses similes to reveal the stages; the teaching and realization follow the previous [division]. Or it may be divided into five sections, taking the preface as the distant preface, and from "Samādhi" onward as the immediate preface. Or it may be divided into six sections: the Section on the Virtues of Practice, from the beginning to the Section on Arising, is the cause for giving rise to transformation, to generate faith in living beings; second, in the Fundamental Section, briefly speaking to praise superiority gives rise to joyous aspiration in the assembly; third, in the Section on Requesting, displaying that the stages transcend words causes correct understanding to arise; fourth, in the Section on Preaching, extensively explaining the marks of cultivation causes living beings to arouse practice; fifth, the Section of Images, consigning [virtue] to similes to reveal virtues; sixth, the Section on Benefits, explaining that virtue accomplishes true realization, and responsive transformation thus manifests. Or it may be divided into seven sections: from the beginning to the Section on Requesting makes six, and the Section on Preaching universally pervades the ten stages. Question: The commentary states that the first stage subsumes eight sections, the seventh being the Section on Preaching and the eighth being the Section on Weighing Superiority; thus it is clear that the Section on Preaching only speaks of the first stage, so how can it pervade? Answer: If one does not allow it to pervade, why would the first stage alone receive the name of preaching? Therefore, one knows that specifying the general designation means receiving the specific name of the first stage. If one were to consider it strictly fixed because the commentary says it is subsumed under the first stage, then the preceding six sections also should not pervade. Thus one knows that among the eight, the first seven all pervade, and only the last one is restricted. Furthermore, although the Section on Preaching below says that from this point onward it correctly preaches the first stage, since there is a Section on Preaching for the first stage, there are Sections on Preaching for the second stage up to the tenth stage. Or it may be divided into eight sections, opening up the benefits of the stages as distinct from the correct preaching. Or it may be divided into nine sections, looking at the Section of Images against what precedes it, because Dharma and similes are different. Or it may be divided into ten sections, which are the ten stages themselves. Or to the previous nine, the subsequent verses may be added. These ten have an order with three meanings: first, in terms of the marks of transformation, all serve to give rise to the preaching; second, in terms of the intent of transformation, all serve to reveal realization; third, according to the essentials of the doctrine, teaching and realization are expounded together. The first meaning is fully present in the commentary itself as it explains the text; now it will be briefly discussed: first, the origin of giving rise to the preaching, hence there is the Preface Section; second, revealing the realization of the one capable of preaching, hence there is the Samādhi Section; third, showing that the preaching is not false, hence there is the Empowered Section; fourth, concentration is free from speech, hence there is the Section on Arising [from Samādhi]; fifth, upon arising, first briefly stating [the Dharma], hence there is the Fundamental Section; sixth, hearing the names and thirsting for them, hence there is the Section on Requesting; seventh, correctly setting it forth extensively, hence there is the Section on Preaching. The above seven follow the order of the commentary. Eighth, specific explanations being difficult to understand, using similes to elucidate them generally, hence there is the Section of Images. Ninth, the preaching having been completed, revealing superiority to encourage cultivation, hence there is the Section on Benefits. Tenth, prose exposition being difficult to grasp, hence there is the Section of Verses.