大方廣佛華嚴經疏 49.10

49.10

Second, the [section] admonishing to listen and assenting to speak has two parts: first, one [verse] admonishes to listen and encourages cultivating a purified mind like empty space, which is shown generally through a simile; the lower two lines show this specifically: first, leaving behind delusive grasping, like that clear sky being free of clouds and mist—this is true śamatha; second, encountering objects without obstruction, like that clear sky having no impediment—this is true vipaśyanā. In this vipaśyanā, [the mind] illuminates objects without mental volition, and thus what is illuminated is boundless; in this śamatha, its essential nature is aloof and brings delusion to rest, and therefore all graspings are quieted. In this manner, [the mind] is naturally pure without wiping or polishing; the purity of non-purity is to tread secretly within the Buddha's realm. This is the essential teaching of the mind, which is meant for later students to contemplate and practice. The latter two verses assent to speak within specific bounds. Therein, the first half-verse concludes what preceded and gives rise to what follows; the latter verse and a half directly reveals the bounds and enumerates the ten gates. The omission of "practice" is because it is subsumed by the three karmas. The omission of "sambodhi" is because it is subsumed under the Guide, or is otherwise omitted. Second, versifying the preceding ten similes constitutes ten sections. The first simile has four verses because it is general; the remaining nine have two each. In this first one, the text has two parts: the former two verses generally show the many conditions; the latter two verses specifically show the characteristics of the conditions. In the ninth simile, the application says that skillful means rely on wisdom; "wisdom" versifies the "manifestation" mentioned earlier. However, the first unobstructed insight is the Buddha's real wisdom, and the middle two are both provisional. Therein, [the provisional] wisdom understands worldly affairs as skillful means adapted to capacities; applying this to the above is the non-obstruction of the provisional and the real; contrasting it with the first is the simultaneous roaming of compassion and wisdom. Second, specifically answering the nine gates of manifestation, it first explains the bodily karma, because the latter eight depend on it. In the prose there are two parts: first, presenting [the topic]; second, explaining the characteristics from "Sons of the Buddha, all bodhisattvas..." downward. Therein are three parts: first, explaining generally in terms of Dharma; next, showing specifically through similes; later, concluding generally in terms of Dharma. However, the fivefold pervasion in the general [explanation] connects to the ten bodies in the similes, and the ten lines in the conclusion specifically conclude the ten similes, also being the same as the previous [section on] manifestation. In this first part, there are four divisions: 1. generally teaching to see extensively; 2. "Why is this?", inquiring into the reason; 3. from "all bodhisattvas..." downward, explaining the reason through negation; 4. from "should pervade all..." downward, concluding the reply through affirmation. In the explanation through negation, it presents five dharmas in total: "Dharma" is the dharmadhātu that is known and the matters of the Dharma of subjugation, because it refers to the matters of practice in subjugating sentient beings—in the Jin dynasty translation it is called "practices." "Body" is the principal [reward], "realms" are the environmental [recompense], and "sentient beings" are those who are transformed. In the fourth, the affirmative conclusion, it should reverse the five above to form five measureless realms. The body is that which can pervade, and the four are that which is pervaded: 1. pervading the dharmadhātu; 2. pervading the realm of subjugation; 3. pervading the realm of the preparatory practices of subjugation; 4. pervading the world realm; 5. pervading the realm of sentient beings. There are only five realms, which is not an omission. Second, in showing specifically through similes from "Sons of the Buddha, just as..." downward, it explains that the Tathāgata's manifestation has ten kinds of bodies: 1. the body that pervades the ten directions; 2. the body free from attachment and obstruction; 3. the body of universal entry that produces benefit; 4. the body of impartial response according with [beings]; 5. the body of non-arising that secretly benefits; 6. the body of perfect revolution that abides equally; 7. the body of mindlessness that universally responds; 8. the body that exhausts the future limit; 9. the body that adorns kṣetras and benefits beings; 10. the body with excellent marks that fulfills vows. These are the ten bodies of the eighth stage, but in a different order: 1. dharmakāya; 2. jñānakāya; 3. majesty; 4. bodhi; 5. adornment; 6. mind-made; 7. transformation; 8. empowerment; 9. merit; 10. vow. The fourth is bodhi because when first attained, it illuminates first, as the verse says, "Manifested like the rising sun." The fifth is adornment because it is adorned with the lights of the secondary marks from every single pore. The rest of the text is obvious. To reveal these ten bodies, ten similes are presented, and within each simile, the text has three parts: the simile, the application, and the conclusion.