大方廣佛華嚴經疏 49.32

49.32

Tenth is the simile of universally falling in various kinds, which illustrates the universally pervasive sound: not only does it universally pervade the four continents, it also universally brings forth many sounds of thunder. Within the simile, there are general, particular, and concluding [parts]. In the particular part from "the four heavens" downward, there are five: first, clouds; second, lightning; third, thunder; fourth, wind; fifth, rain. Between this and the text of the "Chief of the Virtuous" chapter, there is reciprocal supplementation and omission; reflect on this. Later, from "although those" downward, is the conclusion. In the correlation, there are likewise general, particular, and concluding [parts]. In the particular part, there are likewise five, the former four each having "sons of the Buddha." First, correlating the body with clouds, because it provides shade and coverage, namely bodhi and so forth. Among the ten bodies, there are four bodies whose names differ but whose meanings are identical: first is the vow-body, because of the vow to be born in Tuṣita; fourth is the mind-made body, because it is produced according to wish, being identical in form with the world; eighth is the bodhi-body, because, endowed with the Buddha's ten powers, it achieves bodhi; ninth is majesty and authority, because, endowed with the four fearlessnesses, it can subdue outsiders; alternatively, the ten powers subduing Māra may be majesty and authority, and fearlessness may be sambodhi, because it possesses the meaning of sambodhi. The other six are identical in both name and meaning. Second, correlating with the light of lightning does not go beyond supernatural penetration, clear comprehension, and fearlessness. Third, correlating samādhi with the sound of thunder broadly has three meanings: first, like autumn thunder when hibernating insects conceal themselves, when entering samādhi all evils do not arise; second, like spring thunder that awakens hibernators and sprouts seeds, so too does that samādhi produce merit; third, thunder is the precursor of rain, and samādhi is the harbinger of preaching; reflect on and explain the ten names. Fourth, correlating great wisdom with wind is because, with subsequent wisdom observing the capacities [of beings] to alert and awaken them, it bestows empowerment to make them vessels of the Dharma. Fifth, from "after these marks appear" downward, correlating the preaching of the Dharma with rain. Herein, first it concludes the preceding and marks what follows. Downward from "so-called," there are ten dharmas: first, when about to attain sambodhi, when thoughts and marks are about to be exhausted, hearing this rain of Dharma, subtle thoughts are completely forgotten, and one comes to see that the nature of mind is equal to the realm of empty space, the single mark of the dharmadhātu being originally and fundamentally non-dual, tallying with the equal dharmakāya of all buddhas; hence it says that it preaches that the dharmadhātu has no distinction. Second, after leaving the womb and before sitting at the site of enlightenment, because there will be no further body thereafter, it is called the final rain of Dharma. As for being called "sporting" and so forth, this has two meanings: first, dividing into two, namely that sporting is the great function of supernatural penetrations, and the secret teaching is that with which the mind's wisdom tallies; second, combining into one, causing one to appear and disappear within the secret teaching with ease, hence called "sporting." The "secret teaching" explains the three virtues and nirvāṇa of the Tathāgata, and so the Nirvāṇa Sūtra calls it the "secret treasury"; abiding firmly in this, one can establish great deeds. The function of supernatural penetrations is therefore called "sporting"; in the Lotus Sūtra, taking the function from the essence, it is called the "knowledge and vision of the Tathāgata"; being deep, firm, subtle, and remote, it is called "secret." Although those of initial mind receive it alike, its ultimate exhaustion lies here; therefore it is also preached for them. Third, "those bound to one birth" refers to cases like Maitreya, who descends to birth only once more. The reason there is one more birth is that subtle ignorance can obstruct the knowable. Now it is preached for them to purify that subtle affliction and achieve the universal illumination of all-inclusive wisdom. The above three are all the stage of equal enlightenment. Fourth, the anointed bodhisattvas are those in the station of receiving office in the tenth stage; being anointed with the Dharma-water of all buddhas of the ten directions, they fall within the number of buddhas, and are capable of receiving the rain of the Tathāgata's great Dharma-clouds, causing them to be endowed with the Buddha's merit and wisdom and broadly perform buddha-activities as adornment. Fifth, bodhisattvas who have attained patience: if taking the purification of patience, above the eighth stage, about to rest in this patience, they are exhorted to fulfill merit and wisdom without cutting off compassion; if taking the initial attainment, some say it is attained in the first stage, and for them virtues such as faith are preached. Subsequently, purifying the ten stages, the wisdom of each stage is opened and revealed one by one, without cutting off the dual benefits. Sixth, the three of dwelling, pariṇāmanā, and practice are the stations of the three worthies; causing them to enter realization, with tathatā appearing before them, based on this transformation becomes a profound gate, and their superior progress does not cease. Seventh, those of the initial arousal of the mind embraces both the initial arousal of the mind of faith and the arousal of the mind upon the completion of faith; having aroused the mind to seek above and transform below, it causes them to act according to vows. The above have all already attained their fundamental stations, and therefore the Dharma of progressing to higher stations is preached for all of them. The two gates below have two meanings in common: first, in terms of initial seekers, it is an explicit teaching, preaching their own vehicle; second, in terms of those already established, it is an esoteric teaching, secretly conferring the Great Vehicle. As for pratyekabuddhas, spoken in terms of their own vehicle, the cause passing away is not permanent, the result continuing is not annihilated; reverse contemplation is not existent, forward contemplation is not non-existent, in order to leave the two extremes behind. Although leaving the two extremes behind, they do not destroy the fruits of their own vehicle. Spoken in terms of the esoteric, the twelve links of dependent origination are themselves the middle way, and the middle way is named buddha-nature; hence it is called "profound pratītyasamutpāda," being the contemplation of the highest wisdom, whereby one attains the indestructible fruit of the Buddha's liberation. Ninth, within the śrāvakas there are two: first, spoken in terms of the explicit teaching, because they loathe suffering and its accumulation, the sword of wisdom of the emptiness of persons is preached to sever them; second, spoken in terms of the esoteric teaching, one should sever all afflictions through the emptiness of dharmas, hence it is called the "great sword." Tenth, for sentient beings of the two groups, speaking of "gathering roots of goodness": those in the group of false certainty are not yet capable of the rain of Dharma, while those of indefinite certainty are brought to attainment, which is called "maturing"; for those of definite certainty, it causes various Dharma-gates to increase. Third, from "Sons of the Buddha, all buddhas" downward, correlating with the conclusion above, contains two occurrences of "sons of the Buddha": the first correlates with the concluding numbers, and the second correlates with the mind and so forth, in order to resolve outside doubts.