大方廣佛華嚴經疏 53.12

53.12

The sixth major section, from "ten observations" on down, contains fifty-one gates that answer the aforementioned perfection of causes and fulfillment of fruits. If strictly evaluated, only the four gates from "accomplishing the Tathāgata's powers" on down explain the fulfillment of fruits, while all the preceding belong to the perfection of causes, because the first five of the eight marks still pertain to the cause, in order to clarify that all eight marks are manifestations. Broadly entering into the fruit, it is divided into two: first, thirty-two gates explain the ultimate perfection of causes, namely the stage of equal awakening; later, nineteen gates from "ten kinds of abiding in Tuṣita" on down explain the practices of manifesting the perfection of the fruit, namely the stage of wondrous awakening. In the former, it is divided into three: first, fourteen gates explain the essence of causal practices; second, eight gates from "ten kinds of meanings" on down explain the cultivation of expedients; third, ten gates from "ten kinds of māras" on down explain the removal of obstacles in causal practices. In the first of these, there are two: first, four gates on the expedients for generating practice; second, from "ten kinds of giving" on down, the essence of the practices of the ten pāramitās. In the first of these, there are three: the first two gates are the observation of mental karma; the next one gate is the sovereignty of bodily karma; the last one gate is the proclamation of verbal karma. In the first of these, the first, observation: because one understands expedients, one penetrates what is unobstructed and obstructed. Within this, the first two observe those who are to be transformed; the next four observe the dharmas that can transform, namely noumenon, fruit, teaching, and practice; the last three observe the stages: 1. surpassing the inferior, 2. attaining the stage, 3. sharing the functions of the fruit. Second, universal observation: because consideration is comprehensive. The first six treat beings with the six obscurations by means of the six pāramitās; the last four jointly clarify the two benefits, namely complying with people and realizing the Dharma, transforming below and accomplishing above. In the second, sovereignty of bodily karma: true virtues are filled within, and majestic virtues overflow without, like the exertion and majestic power of a lion king. There are other differing explanations, as distinguished in the "Chapter on the Dharmadhātu". Within this, the first five borrow analogies; the next four are based on dharmas. The above are all one's own stage; the last one is superior progression. Third, the lion's roar: being brave, vigorous, and fearless, one can definitely proclaim [the teaching]. In the second, causing beings to cross over suffering, be liberated from origination, rest in the path, and realize cessation. The rest is all easy to understand. (Fascicle 58 of the sūtra begins below.)