大方廣佛華嚴經疏 48.36

48.36

Second, the restatement in verse. Within this, there are two: first, the narrative introduction; second, the verses proper. In the first, there are also two: first, the ritual of speaking; second, from "wishing to open..." onward, the intention of speaking. In these ten verses, the text is completely explicit and can be understood. In the second part, the verses proper, there are one hundred and twenty-one verses, divided into two: the first twenty-four verses make clear the scope of the exposition; the remainder directly delineate the aspects of Samantabhadra's practices. These are gāthās, which together with the preceding prose mutually illuminate the practices of Samantabhadra. The former was a brief explanation of the ten dharmas generating one another in turn; this [verse section] broadly reveals various gates, largely omitting the turn-by-turn generation. Furthermore, the former mostly revealed essence, whereas this mostly distinguishes function. In the first [group of twenty-four], there are two: the first one admonishes them to listen and grants permission to speak; the remainder directly show the scope. Therein are two: the first nine verses grant permission to speak of the practices of past bodhisattvas; then from "in a single Bhadrakalpa..." onward, permission to speak of the practices of the buddhas and bodhisattvas of the three periods of time is granted. Therein are two: the first three verses bring up the time and place of the teaching, the first two being time and the latter being place; the subsequent eleven verses explain the practices that are spoken of, wherein the first four are the practices of the appearance in the world of the buddhas, which are precisely the practices of Samantabhadra, hence termed the perfect interpenetration of cause and fruition; the subsequent seven are the practices of the three wheels of vows and wisdom of the bodhisattvas, which are precisely the practices of Samantabhadra. Second, from "within a single paramāṇu..." onward, the direct manifestation of Samantabhadra's practice, ninety-seven verses, divided into two: the first sixty-seven explain the practices of great wisdom identical with compassion; the subsequent thirty verses from "those not yet settled..." onward are the practices of great compassion identical with wisdom. In the first, there are ten kinds of practice: (1) the first five verses explain the practice of skillfully entering Indra's net; (2) seventeen verses on the subtle practice of deeply entering time and space; (3) three verses from "worlds and Tathāgatas..." onward explain the practice of thoroughly understanding the secrets of the Buddha's mind—the first verse and a half resumes the preceding and initiates the following, while the latter verse and a half directly reveals understanding what is difficult to understand; (4) forty verses on the practice of thoroughly understanding the three periods of time in which the buddhas gather and transform beings; (5) two verses from "giving rise to..." onward on the unobstructed practice of the six sense faculties; (6) three verses on the practice [of appearing] like illusions without fixed direction; (7) ten verses from "the buddhas' profound..." onward on the practice of sovereign mastery in the three realms—the profound subtleties herein should be carefully contemplated; (8) six verses specifically explaining the practice of sovereign mastery in the realm of the wisdom-sambodhi; (9) five verses from "the Tathāgata's dharmakāya-garbha..." onward on the practice of manifesting form where there is no form—as for "dharmakāya-garbha", this refers to the previous Garbhakāya Samantabhadra Bodhisattva, and the statement that its own essence is all-pervading is also identical with this; (10) six verses on the practice of manifesting measure where there is no measure. In the second part, the practices of compassion identical with wisdom, there are also ten practices: (1) the first four verses, the practice of gathering and transforming [beings] without abiding; (2) four verses, the practice of manifesting a body where there is no body; (3) one verse, the practice of distributing relics; (4) two verses, the practice of knowing the Buddha's great mind; (5) three verses, the practice of deeply entering the wheel of Dharma; (6) five verses from "immeasurable and boundless..." onward, the practice of thoroughly knowing the faculties and capacities [of beings]; (7) three verses, the practice of thoroughly understanding the karmic defilements of the world; (8) five verses, the practice of thoroughly penetrating the non-obstruction of faculties and objects; (9) one verse, the practice of knowing the four kinds of preaching the Dharma. As for "lands preaching", etc., there are briefly three meanings: first, in terms of supernormal powers; second, in terms of interpenetration, because when one speaks, all speak; third, in terms of revealing the noumenon, meaning that when the bodhisattva contacts any object, they thoroughly understand it, so that whatever category is encountered becomes a teaching, such as the fragrant rice, etc.; (10) the final two verses, the practice of gathering and transforming throughout the three periods of time. The equal cause is concluded.