大方廣佛華嚴經疏 45.11

45.11

The third major section, from "Universal Eye, the Bodhisattva Samantabhadra" downward, is the section revealing the expounder; because the Dharma pertains to Samantabhadra, [the Buddha] reveals him to have [Universal Eye] request [the teaching]. In this there are six [parts]: 1. revealing the person to instruct him to inquire; 2. obtaining benefits upon hearing his name; 3. searching but not seeing; 4. teaching the method for giving rise to seeing; 5. searching according to the teaching; 6. manifesting his physical marks for him. Now, the first [part] has three divisions: 1. revealing the place; 2. from "already able" downward, praising his virtues; 3. from "you should request" downward, instructing him to inquire. In the second [part], from "At that time" downward, obtaining benefits upon hearing his name, ten kinds of benefits are obtained; the text is readily understood. In the third [part], from "Those bodhisattvas, regarding Samantabhadra" downward, searching but not seeing, there are three searches, all of which fail to see [him]: 1. searching with yearning and not seeing; 2. searching through renewed contemplation and not seeing; 3. searching through the power of samādhi and not seeing. Each has its textual explanation. In the first of these, first they search and do not see; next, from "This is due to" downward, the reason for not seeing is explained. It is sustained by majestic power because [the Buddha] wishes to cause the great assembly to yearn, so that the profound intent can be revealed. In the second, renewed search, there are three [divisions]: 1. careful inquiry, reiterating that the Dharma is fundamentally serene, so initially there was no movement; 2. from "At that time Universal Eye" downward, searching but not seeing, still thinking that he could be seen; 3. from "The Buddha said: 'It is so'" downward, explaining the reason for not seeing. In this there are two [divisions]: first, confirming and raising the inquiry; next, from "Good son" downward, directly explaining the reason. Because his dwelling place is extremely profound, the text has ten phrases: the first phrase is general, the next eight phrases are specific, and the last phrase is a conclusion. Among the specific phrases are four pairs: 1. the profundity of vast wisdom and supreme concentration, meaning that the gateway of wisdom is boundless—how could bounded wisdom perceive the function of concentration? Its arising and subsiding are fearless, its expansion and contraction are self-mastering; since it is sought only with mundane concentration, he cannot be seen; the next two are the profundity of external function and internal realization; the next two are the profundity of obtaining power and accomplishing the body; the last two are the profundity of numerous protections and swift realization. Due to the above eight profundities, he cannot be seen. In the third, from "At that time, Bodhisattva Universal Eye, having heard the Tathāgata" downward, searching through the power of samādhi and not seeing, there are four divisions: 1. newly obtaining samādhi; 2. from "by samādhi" downward, searching through concentration; 3. from "At that time Universal Eye arose from samādhi" downward, stating for himself that he did not see; 4. from "The Buddha said" downward, explaining the reason for not seeing. In this there are five [points]: 1. generally indicating in terms of the Dharma: because he abides in inconceivable liberation, contrasting with the aforementioned samādhi which can be entered through thought; 2. from "Universal Eye, what do you think" downward, using the near to illustrate the far; 3. from "Why is this?" downward, inquiring into and explaining the reason. In the explanation there are two [parts]: first, briefly indicating the profundity and vastness, contrasting with the aforementioned samādhi which is still quantifiable; next, from "In brief" downward, taking up the brief to reveal the vast. The text has ten phrases: the first phrase is general, because by vajra-wisdom one penetrates the differentiated dharmadhātu as entirely empty; the remaining phrases are specific: because of fully understanding emptiness, (i) worlds have no abiding place, (ii) sentient beings are not something to be transformed, (iii) in tranquility there is no going or coming, (iv) vertically there is no interruption or exhaustion, (v) horizontally differentiation is obliterated, (vi) because essence is non-essence, it does not obstruct the manifestation of supernormal powers, (vii) because function is non-function, it has no reliance and no action, (viii) because it does not depart from suchness, it has no movement or turning, (ix) because noumenon and phenomena are complete, it exhausts the limits of the dharmadhātu. 4. From "Good son, if there is" downward, revealing the benefits of seeing. 5. From "At that time Universal Eye" downward, taking refuge and revering all the more, which is clear and can be understood from the text. In the fourth [part], teaching the method for giving rise to seeing, first [the Buddha] causes him to encourage and exert the previous mind. Next, from "Furthermore, you should" downward, specifically indicating the profound contemplation. Above, he abandoned the object to search elsewhere, and therefore had not yet recognized its essence; now [the Buddha] causes him to contemplate the ten directions equally, knowing that its essence is all-pervasive. Below, relying on this contemplation, he is able to see. Later, from "Vowing to..." downward, giving rise to the aspiration to emulate [him]. Endowed with the above three minds, one is able to see. In the fifth [part], from "At that time Universal Eye" downward, practicing according to the teaching. Now, Universal Eye's station is profound, yet he still repeatedly practiced contemplation; there are roughly two meanings for this: first, because his station was not yet equal [to Samantabhadra's]; second, to demonstrate profundity to encourage sentient beings. In the sixth [part], from "At that time Samantabhadra" downward, manifesting the physical marks for him. In this there are five [divisions]: 1. manifesting the body for the assembly: not seeing reveals profundity, while manifesting does not obstruct function; 2. from "At that time Universal Eye" downward, the assembly sees with joy and reverence; 3. from "At that time, through the Buddha's..." downward, manifesting auspicious signs to accomplish benefits; 4. from "At that time Universal Eye" downward, praising the vastness and profundity of his virtues. In this there are ten phrases: "peerless" means that below him there is none equal; "unsurpassed" means that above him there is none superior; the rest can be known. 5. From "The Buddha said: 'It is so'" downward, the Tathāgata confirms and elaborates; first confirming, then elaborating. In the elaboration there are eleven phrases: the first phrase is general, and from "namely" downward are the specific ones. Specifically there are ten virtues: (i) the virtue of the two adornments; (ii) the virtue of complete brightness; (iii) the virtue of profundity and vastness; (iv) the virtue of physical marks; (v) the virtue of compassionate shelter; (vi) the virtue of supreme excellence; (vii) the virtue of knowing phenomena; (viii) the virtue of transcending words; (ix) the virtue of identity with the Buddha; (x) the virtue of inexhaustible praise.