大方廣佛華嚴經疏 55.5

55.5

Eighth major section: from "At that time, the Bhagavat" onward, the section showing the benefits through the light from the ūrṇā-curl. It causes one to seek the light of wisdom, because that is what enables realization. In the text there are four [parts]: first, the light from the ūrṇā-curl universally shows; second, from "at that time, in the Jeta Grove" onward, seeing phenomena by relying on the light; third, from "if there were any who saw" onward, revealing the causes and conditions for seeing and realizing; fourth, from "therefore they all attained" onward, explaining their attainment of benefits. Now, the first has four: 1. marking the intent of the light. 2. From "from between the eyebrows" onward, the essence and function of the primary light, indicating that it is the non-outflow correct wisdom of the middle way of the dharmadhātu, for only then can one realize the dharmadhātu displayed previously. The three times are marks, marks are immediately the dharmadhātu, and the essence and function of the dharmadhātu serve mutually as their gateways. Furthermore, all generally serve as gateways; if one sees the nature and marks of the dharmadhātu, one then enters the essence and function of the samādhi. 3. From "with an incalculable" onward, the light gathers the retinue, because differentiated wisdoms all enter the dharmadhātu. 4. From "universally illuminated" onward, explaining the extent of the light. Second, seeing phenomena by relying on the light, in which there are two: first, explaining this assembly's universal vision; next, from "just as in this assembly" onward, extending it to the ten directions. In the first there are also two: first, the persons capable of seeing, extending generally to both new and old assemblies; next, from "completely saw" onward, explaining the phenomena seen, also having two: first, seeing that this assembly pervades the dust-mote kṣetras of the dharmadhātu; next, from "or saw in unspeakable" onward, many categories of gathering and transformation pervading throughout the dharmadhātu. In this there are three parts: first, explaining the pervasion of the vast assembly; second, from "or saw in heavenly palaces" onward, explaining that the pervaded locations are varied, yet all within the previous dust-mote kṣetras; third, from "manifesting various lineages" onward, separately demonstrating what was manifested, which also generally answers the various inquiries thought of earlier, hence it says "various." Second, extending to reveal the ten directions: the assemblies of the ten directions see identically. In this there are two: first, raising this to demonstrate that; next, from "thus exhaustively" onward, taking that to analogize with this. In this there are also two: first, raising the scope of those capable of seeing, meaning those subtle, great assemblies of the ten directions all match the seeing of this assembly; next, from "all were also like this" onward, explaining the mastery of what they saw, meaning that although they manifest vastly, they do not destroy their original marks. Third, explaining the causes and conditions for seeing and realizing, meaning that their sudden realization and vision was not without past causes. Thus, completing the prior serves as the cause of seeing, and following the latter serves as the cause of realization, both being what the Tathāgata embraced. It can be understood. Fourth, explaining their attainment of benefits, in which there are two: first, explaining the attainment of Dharma due to seeing; second, from "at that time, the bodhisattvas" onward, expressing gratitude and generating offerings. In the first there are two: first, briefly explaining; next, extensively revealing. In the first there are three: 1. explaining that which is entered. The initial phrase is general. As for "therefore," it is because of the prior past causes. From "or entered" onward, it separately lists ten gateways to demonstrate endlessness. 2. From "those bodhisattvas" onward, revealing the previously mentioned capacities to enter, also listing ten gateways: first, understanding, clearly comprehending various differences, as in the "Chapter on the Aspiration for Awakening"; second, paths, meaning one path, two paths, up to immeasurable correct paths; third, gateways, meaning the gateway of impermanence, the gateway of dream realms, and so forth; fourth, entrances, meaning the distinctions of what is realized; fifth, theoretical purport, meaning the differences in import; sixth, the myriad variations of capacities and phenomena are all complied with; the remaining four can be understood. These very capacities to enter are also the benefits attained. 3. From "entered such" onward, concluding what is entered, meaning using the previous understandings and so forth to enter the previous dharmakāya and so forth. Previously, ten were briefly listed, but there are actually unspeakable dust-mote numbers, and so on. Second, from "how so" onward, extensively explaining the attainment of Dharma, first extensively explaining the capacities to enter, and then from "those bodhisattvas all" onward, extensively explaining that which is entered. In the former, it only expands on the single gateway of samādhi, which serves as an example for the remaining nine phrases. In the text there are three: the first phrase poses the question; next, from "namely" onward, it separately lists one hundred and two gateways, which all receive their names from functional applications, and all take the true nature of dharmatā as the basis of samādhi, so that in accordance with each individual phenomenon they are all able to tally with reality, with correct absorption appearing before them. Therein, the first one hundred and one gateways are individual distinct functional applications, while the last one is the general mark, sharing the same fruit. As for the first, the "samādhi of universally adorning the dharmadhātu": entering this samādhi enables the dharmadhātu to be universally wondrously adorned, which is one meaning of manifesting the pure land through the lion's stretch. The subsequent samādhis are all distinct meanings of the great function of the lion's stretch, so through many distinct [gateways] one enters the Buddha's totality. The distinct meanings of the various gateways may be spoken as appropriate. As for the final "lion's stretch" [samādhi]: if the general mark did not share in identity, there would be no way to fathom the Buddha's realm. 3. From "bodhisattvas thus" onward, generally concluding the capacity and the object. Above, a hundred gateways were briefly listed; as in the previous example, there are dust-mote numbers of them, only then being able to enter the ocean of the Buddha's spiritual transformations. Samādhi being so, the nine gateways such as understanding are also like this. The text is abridged and does not conclude them. Second, extensively explaining that which is entered, in which there are two: first, separately listing; next, from "those bodhisattvas, possessed of such" onward, generally concluding. In the former, there are ten virtues, expanding upon the distinct phrases of the previous ten gateways, though slightly out of order. The general phrase is the single virtue of high and deep station of wisdom in the conclusion of the previous samādhis, namely the previous stages; second, from "for the sake of sentient beings" onward, the virtue of taming sentient beings without defilement, namely the purification of the three wheels; third, from "wisdom and liberation" onward, the virtue of fulfilling the perfections; fourth, from "with non-inverted" onward, the virtue of wisdom-powers and fearlessness: although it has the four analytical knowledges, its intent lies in wisdom; fifth, from "skillful" onward, the virtue of fulfilling past practices; sixth, from "universally seeing the buddhas" onward, the virtue of the perfection of the dharmakāya; seventh, from "having attained mastery" onward, the virtue of mastery over the physical body; eighth, from "clearly discerning" onward, the virtue of mastery over eloquence; ninth, from "attaining the Buddha's realm" onward, the virtue of samādhi and spiritual transformations; tenth, from "in every single dust mote" onward, the virtue of attaining universal sambodhi. Second, the general conclusion can be understood.