大方廣佛華嚴經疏 45.32

45.32

Third, from "O sons of the Buddha, when this bodhisattva mahāsattva abides in Samantabhadra..." downward, explains the inexhaustibility of universal virtues. Within this there are four parts: (1) directly revealing inexhaustibility, meaning that not only are there the functions listed above, but also in every thought-moment [the bodhisattva] can enter many samādhis, yet they cannot be exhausted. (2) Interrogation, the import of which asks: Since one enters many in every thought-moment, why are they not exhausted? (3) The import of the explanation says: Because the spheres conditioned by this samādhi are ultimate and inexhaustible. The text has ten phrases, the first being general and the rest specific, all of which may be understood. (4) Analogical illustration, in which there are three analogies illustrating the aforesaid inexhaustibility, each having an analogy and an application. In the applications of the first two, an interrogation and explanation are further added. First, the analogy of the wish-fulfilling [jewel] granting desires according to prayer illustrates that the concentrated mind responds according to circumstances, bringing forth dharmas inexhaustibly. The import of the interrogation asks: Why is the manifestation of dharmas inexhaustible, without depletion or cessation? The import of the explanation says: Having realized that the many illusory spheres are all like reflections, they arise when conditions arrive; how could there be any exhaustion? Their essence neither increases nor decreases; how could there be any depletion or cessation? Second, the analogy of minds arising individually illustrates the inexhaustibility of conditioned spheres, which may be understood. Third, the analogy of the dragon king sending down rain illustrates the inexhaustibility of entering dharmas. Within this, there is first the analogy and then the application. The application is divided into three parts: first, directly clarifying the entry into dharmas, matching [the rain] drops like chariot axles, which means entering vast and great dharmas. The first phrase is the general door of wisdom; the specific ones below are all called "doors" because self and other wander into and enter them. "Illusory net" means that all are illusory, mutually serving as conditioned origination and inter-reflecting. Because the nature of the world is empty, it has no essence; because it follows conditions of defilement and purity, it has an essence. Furthermore, because it is a land of dharmatā, it has an essence; because phenomenal lands arise from conditions, they have no essence. Furthermore, because pure lands accord with noumenon, they have an essence; because defiled lands are formed through delusion, they have no essence. The rest may be understood by analogy. Second, from "In a single thought-moment..." downward clarifies the time of entering dharmas, matching the previous time of the downpour of rain. Third, from "When entering in this way..." downward clarifies the marks and functions at the time of entry, matching the previous boundless, inexhaustible, unconditioned sphere. Within this there are three parts: first, ten phrases clarify its appearance; next, from "seeking all-knowledge..." downward clarifies its activities and functions; third, interrogation and explanation of the reasons. Now in the first part: the first two phrases match the boundless clouds and inexhaustible rain. From "untiring" downward matches the unconditioned sphere: being unconditioned means being non-effortful, so the body does not tire and the mind does not grow weary, neither eternally severed nor temporarily paused. Because one constantly enters what has not yet been entered, there is no regression; because one permanently abides in what has been entered, there is no loss. Because there is no dharma that is not an entered door, one does not abide in what is inappropriate; because there is no mind that does not accord, one constantly engages in correct reflection. Being neither depressed nor agitated is precisely the mark of entry. Second, as for activities and functions: upon entering each and every door, there are these activities; each door cannot be exhausted, which is obvious from the text and may be understood. Third, in the interrogation and explanation, the import of the interrogation has two points: (1) Does not a bodhisattva complete practices and achieve Buddhahood? Why are the activities and functions without limit? (2) Even if it is horizontally revealed to be inexhaustible, that may be so; why is the function within each and every door already inexhaustible? The import of the subsequent explanation also has two points: (1) The bodhisattva is fundamentally for the sake of sentient beings; because sentient beings are inexhaustible, the functions are also inexhaustible. (2) Explaining the second point: since sentient beings and worlds are like empty space, following any single door the function is already inexhaustible, just like space within a mustard seed. Therefore, not only does one door accomplish many, but a single thought-moment can also accomplish many deeds. Within the text there are three parts: first, the analogy clarifying that fire depends on the conditions of fuel—where fuel is abundant, fire persists—illustrates that the bodhisattva's conditions in the realm of sentient beings are vast, and their functions have no bounds. Next, the application may be understood. Afterwards, there is a further interrogation and explanation. The import of the interrogation asks: Why does the bodhisattva give rise to manifold activities and functions? The import of the explanation says: In order to universally liberate sentient beings and fulfill universal vows. Fourth, from "Therefore all bodhisattvas..." downward concludes, indicates, and exhorts practice. Within this there are two parts: first, concluding and exhorting diligent cultivation; second, from "O sons of the Buddha, when practicing the conduct of Samantabhadra in this way..." downward, a general conclusion and revelation. Now in the first part: it means that because the bodhisattva's mind exhausts the realm of sentient beings and the functions of concentration are boundless, one should practice it. In the text there are two parts: first, raising the dharmas to be practiced; afterwards, from "diligently..." downward indicates the marks of exhorting practice. Now in the first: the five characters "Therefore all bodhisattvas" cover the two sections below. The dharmas they practice have eleven phrases: the very last phrase raises the name and essence of the concentration; the preceding ten phrases separately clarify the activities and functions of the unobstructed wheel, within which the preceding texts are cited in reverse order. First, "types" (種類): because the activities and functions are not one, just as in the dragon analogy, the multiplicity of entered dharmas has the meaning of "types." Second, "spheres" (境界): namely the objects of concentration, just as in the previous analogy of deluded thoughts conditioning spheres. Third, "majestic virtue" (威德): namely comprehensively revealing the function of concentration, just as in the previous analogy of the precious jewel being able to bring forth [all things]. Fourth, these three above are all vast and great, each boundless, just as previously one does not see the earlier limit of the samādhi. Fifth, the number cannot be exhausted, just as previously entering ineffable doors of wisdom, etc., is boundless. Sixth, they all transcend mind and speech, just as previously one does not form the thought that there are so-and-so many bodhisattvas. Seventh, they are all accompanied by wisdom, just as previously although knowing that all dharmas are unconditioned, one is able to manifest all activities, which is the clear illumination of provisional and ultimate [wisdom]. Eighth, essence and function are equal to the Buddha-sphere, so all Buddhas appear before one, just as previously contemplating from the stage of the ten powers up to sarvajña. Ninth, the Tathāgata protects and remembers, just as previously being gathered and received by all Buddhas, having already entered the count of future Buddhas. Tenth, not only are present functions sovereign, but they also bring past good to completion, just as previously merits, understandings, and desires are all purified. Second, indicating the marks of cultivation has two parts: first, briefly indicating the leaving of faults and advancing in virtues; afterwards, from "not relying on..." downward, separately indicating the leaving of faults and advancing in virtues. Within this, first leaving faults, and afterwards from "in all dharmas..." downward advancing in virtues; both texts may be understood.