大方廣佛華嚴經疏 45.12

45.12

Part Four of the main division, beginning with "At that time, the Tathāgata addressed…", is the principal section, which has four parts: first, citing the benefits to enjoin the exposition; second, from "What are they?" onward, listing the names of what is explained; third, from "These ten great…" onward, praising the sublime virtues of the samādhis; fourth, from "Therefore, Samantabhadra…" onward, concluding with an exhortation to achieve the benefits. As for the first of these, it divides into two: first, exhorting the exposition to achieve the benefits; subsequently, from "All bodhisattvas…" onward, adducing precedents to corroborate the exhortation, because all bodhisattvas of the three times achieve benefits if they explain these samādhis. In the second part, listing the names, each is called "great" because samādhi at the culmination of the cause accords with the dharmadhātu. First, "Universal Light" (Puguang): physical and mental karmic functions pervading and entirely embracing everything is "universal" (pu); the unimpeded shining of wisdom is "light" (guang). Second, "Subtle Light" (Miaoguang): the pervasive shining of body and wisdom is "light"; the mutual illumination of sublime functions is "subtle" (miao). Third, reaching and entering samādhi across the lands of the ten directions without remainder is "pervading everywhere"; proceeding without confusion and without obstructing time periods in distinct succession is "sequential"; the immediate ability to initiate function is called "supernormal powers," because the function of wisdom, being like the noumenon, is intrinsically pervasive. Fourth, clearly comprehending that all phenomena are intrinsically pure, free from conceptual thoughts and tallying with the profound mind of the noumenon, and relying on this to initiate functions to make offerings everywhere to all Buddhas, requesting the Dharma and initiating exposition, is called "practice." Fifth, the events such as Buddhas' appearances, kalpas, and lands are all called "adornments"; within the portal of the past, embracing these inexhaustibly is "treasury." It is also called the "pure treasury of the past" because entering the samādhi one can enter kalpas, in a single thought there is no pratītyasamutpāda, and the samādhi can receive the Dharma with the three wheels unattached—all of which are called "pure." Sixth, in the treasury of the future, containing all Buddhas, Buddha-dharmas, and so forth is called "treasury"; wisdom penetrating and illuminating is called "light." Seventh, the activities of present Buddhas, assemblies, physical marks, and their benefiting of sentient beings are all called "adornments"; horizontally pervading the ten directions, it is called "all"; being visibly seen in the present, it is not called "treasury." Eighth, entering and emerging from samādhi freely both within and outside the distinct bodies of sentient beings; although this applies across the three kinds of worlds, according to the majority it only mentions "sentient beings." The preceding and succeeding samādhis are all spoken according to the majority. Ninth, free entry and emergence regarding the eighteen dhātus such as the eye, and also knowing that the limits of the dharmadhātu of phenomena are unimpeded and free with respect to the dharmadhātu of noumenon. Tenth, "Unobstructed Wheel": the three wheels of gathering and transforming are all sovereign. Furthermore, obtaining the ten unobstructeds fulfills the Buddha-fruit, so that the inexhaustible great functions are each unobstructed, completely perfect, and able to overpower and subjugate, so that seeking their beginning and end, no boundary can be found. In the third part, praising the sublime virtues of the samādhis, there are four points: first, praising them with reference to the person, because when the person is superior, the teaching is superior. Second, from "If bodhisattvas…" onward, praising them with reference to cultivation, within which there are two parts: first, explaining the perfection of cultivation; subsequently, from "Like this…" onward, the benefits of cultivation. Within this there are also two parts: first, ten lines explaining equivalence to the supreme Buddha-fruit; subsequently, from "This bodhisattva universally enters…" onward, explaining the pervasiveness of body and wisdom. Each says "universally enters" because each exhausts the realm of Indra's net; the text is clear and can be understood. Third, from "These are the bodhisattvas'…" onward, directly praising them with respect to the Dharma, explaining that these ten samādhis encompass all phenomena, and that their essence, marks, functions, and so forth are each transcendent and superior. There are ten gates in five pairs: 1. penetrating awakening of object and wisdom, 2. traversing entry of cause and fruit, 3. common distinction of source and manifestation, 4. that from which the Buddha-dharmas stem, and 5. adorning lands and gathering sentient beings; none do not proceed from this. Fourth, from "If a bodhisattva enters this…" onward, praising them with reference to realization. The previous praise was with reference to cultivation, looking toward the Buddha-fruit to show eventual identity; this praise is with reference to realization, looking directly to this samādhi to elucidate its karmic function. There are also twenty lines: the first ten elucidate the boundlessness of sublime virtues, the text being clear and understandable; subsequently, from "obtaining the wisdom of the dharmadhātu…" onward, elucidating the sovereignty of the virtues of wisdom, and the fourth part concluding with an exhortation, the text in both cases being understandable.