大方廣佛華嚴經疏 45.24

45.24

In the explanation of the ninth, the samādhi of mastery over the dharmadhātu, there are four parts: 1. revealing the essence and function of the samādhi; 2. explaining the benefits generated by the samādhi; 3. relying on similes to reveal it; 4. generally concluding their dual operation. Now, the first part is divided into three: First, generally revealing its name and essence, that is, because of obtaining mastery in the dharmadhātus of the eye, etc. Second, from "the bodhisattva, within his own body" onward displays the places of entering the samādhi, that is, entering the samādhis of the eye, etc. within a hair-pore, to reveal the mastery of mutual function. Third, from "spontaneously" onward explains the efficacy of the samādhi, within which there are four: 1. understanding the three worlds; 2. from "the bodhisattva, in that [...]" onward, practicing for many kalpas; 3. from "moreover, in [...]" onward, unobstructed entering and emerging; 4. from "because with respect to the dharmadhātu" onward, concluding with the achievement of mastery. This has two meanings: first, because of mastery over the dharmadhātu of noumenon, one can skillfully discriminate the dhātus of the eye and so forth; second, skillfully discriminating the eighteen dhātus of the eye, etc., is itself mastery over the dharmadhātu of phenomena. These two are non-obstructive, as well as the non-obstruction among phenomena; hence it says "diverse kinds such as these," all horizontally exhausting their boundaries and vertically plumbing their limits. Second, from "the bodhisattva, thus [...]" onward, in explaining the benefits generated by the samādhi, ten kinds of benefits are distinguished: 1. the benefit of generating many merits, having twenty-one clauses, each [mentioning] a hundred thousand koṭis. 2. From "Sons of the Buddha, [...] there are further countless" onward, the benefit of being endowed with inexhaustible virtues, because following each aforementioned phenomenon, all reach inexhaustibility. Within this are twenty clauses: the first ten clauses are the multiplicity of what is possessed, and the latter ten clauses are the marks of what can possess. "Pure" means because of eliminating defilements; "translucent" means because of emitting the light of fundamental wisdom. 3. From "Sons of the Buddha, [...] abiding in this samādhi" onward, the benefit of being embraced by all Buddhas, within which are three: first, clarifying the embrace; next, from "those Buddhas" onward, manifesting bodies to expound the Dharma; finally, from "causing them to cultivate" onward, causing them to cultivate and realize. 4. From "Sons of the Buddha, [...] abiding in this dharmadhātu" onward, the benefit of being protected and kept in mind by all Buddhas: being embraced by the embrace belongs to the Buddhas' protection and mindfulness, which is the coming of the Buddhas' power to support them. 5. The benefit of attaining the profundity and vastness of the ten oceans, and 6. the benefit of attaining extraordinary transcendence, can both be understood. 7. The benefit of attaining the competence and ability of the powers, within which it first lists the ten powers, and then from "Sons of the Buddha, these ten powers" onward reveals their supreme excellence. Following each one of the previous powers, each possesses these thirty-eight powers. 8. From "Sons of the Buddha, this bodhisattva" onward concludes with the benefit of being able to bring [virtues] to completion. 9. From "this bodhisattva's merit" onward, because one's own virtues are boundless, others are unable to express them. 10. From "Sons of the Buddha, [...] abiding in this samādhi" onward, because the samādhi is boundless, there is nothing that is not comprehended by oneself. Among the above ten sections, the first seven explain them individually, and the latter three conclude them generally. Third, in the demonstration through similes, it directly reveals the previous essence, function, and benefits. It also clarifies what was not previously revealed; hence it is not completely identical to the text above. In the text there are two parts: first, generally adducing the essence of the similes; next, from "Sons of the Buddha, just as Lake Anavatapta" onward, individually applying [the doctrines] to the similes. There are thirteen gates, each first presenting the simile and then the application. 1. In the application of the simile of the flowing sand entering the ocean: first, it generally clarifies the simile and application; although four rivers are adduced, the intention lies in the four river-mouths emitting sand. Later, the ninth [gate] individually clarifies the four rivers. Next, from "just as the Gaṅgā" onward individually clarifies the four kinds of eloquence, which compare to the four river-mouths, while what is spoken compares to the four kinds of sand. If one divides the four kinds of eloquence into general and particular to make five, then there are seventeen gates. 2. From "just as the four great rivers" onward applies the simile of encircling the lake and entering the sea, within which is first the simile and then the application. In the application, it first applies encircling the lake: the wisdom of the bodhicitta is called the lake, and the three modes of karma according with wisdom constitutes the meaning of encircling. Then from "Sons of the Buddha" onward applies its four quarters. 3. From "just as the four great rivers encircle [...]" onward applies the simile of seeing jewel flowers in the lake: expounding the Dharma has the meaning of blossoming, and samādhi has the capacity to bring about the fruit. Adornment and purity are both particular meanings regarding the flowers. 4. Applies the simile of jewel trees encircling the lake. 5. Applies the simile of the great lake being pure, which is the essence of the lake. 6. Applies the simile of the sandalwood fragrant shores. The ten kinds of jewel wisdom have two meanings: first, the ten kinds of jewel-like wisdoms in "Transcending the World"; second, the ten kinds of wisdom such as [knowing] the minds of others. 7. Applies the simile of spreading gold and jewels on the bottom: wondrous wisdom applies to the golden sand, liberation applies to the mani jewels, unobstructed radiance applies to the two kinds of emitting light, and abiding where the Buddhas abide and entering the profound applies to spreading them on the bottom. The above four sections each take "just as the great Lake Anavatapta" as their beginning. 8. From "just as Anavatapta" onward applies the simile of the dragon king being free from affliction, which corresponds to the name of the lake, since its name is derived from the dragon. 9. Applies the simile of the four rivers' moistening; 10. applies the simile of the four rivers' inexhaustibility; 11. applies the simile of entering the sea without hindrance; 12. applies the simile of entering the sea without satiety. Each of the above four similes begins with "just as the four great rivers." The above ten similes all begin their applications with "the bodhisattva." 13. From "Sons of the Buddha, just as the sunlight" onward applies the simile of the intertwining reflections of all the jewels; first is the simile, then the application. In the application there are two parts: first, the direct application; next, from "why is this?" onward, inquires and explains the reasons for their interpenetration. Fourth, from "Sons of the Buddha, [...] although capable in samādhi" onward generally concludes the dual operation, meaning that provisional and ultimate, meditative and distracted states are without obstruction. Within this are three: first the doctrinal statement; next, from "Sons of the Buddha" onward, the simile; finally, from "the bodhisattva" onward, the application. However, the doctrinal statement clarifies function that is identical to quiescence, whereas the simile and application clarify quiescence that is identical to function; the text merely presents this in an elliptical and complementary manner (henceforth entering Fascicle 43).