大方廣佛華嚴經疏 56.6

56.6

Third, from 'At that time, Meghasvara' onward, praising [his capacity as a] vessel and conferring the Dharma—that is, directly entering the dharmadhātu. Within this there are two parts: first, praising the rarity of the vessel; second, directly indicating the dharmadhātu. As for the first: he first indicates the two difficulties. The reason he praises him is to cause him to cherish and solidify his own treasure, so that he rejoices in hearing the Dharma. Next, from 'namely' onward, he individually cites the previous questions in eleven phrases: the first phrase cites the summary, and the remaining ten cite the particulars; though the text opens and closes slightly, they all follow the sequence. First, 'sphere' corresponds to the previous 'tending toward the bodhisattva conduct'; 'tending' applies to both the capable and the object, and 'sphere' refers to what is tended toward. Second corresponds to the previous 'conduct,' for by conduct one goes forth. Third corresponds to the previous 'purifying.' Fourth corresponds to the previous 'entering'; 'entering' means not stagnating in emptiness or existence, due to having a vast mind. Fifth corresponds to 'actualizing.' Sixth, seventh, and eighth all correspond to the previous 'conforming': the gate of liberation is the ability to conform; showing the actions performed is conforming in activities; and conforming to the minds of sentient beings is conforming in accordance with capacities. This eighth phrase is also 'mindfulness,' because one is mindful of sentient beings. Ninth corresponds to 'augmenting,' meaning that not abiding in nirvāṇa is the gate of saṃsāra, and not abiding in saṃsāra is the gate of nirvāṇa; because of the path of non-abiding, one is able to augment. Tenth corresponds to 'swiftly fulfilling the conduct of Samantabhadra': if one realizes that the conditioned and the unconditioned are neither identical nor different, and remains unattached, then it is swiftly fulfilled—which is to say, it is already fulfilled. Second, from 'Good man, I have attained' onward, directly indicating the dharmadhātu—that is, the buddha-mindfulness samādhi (buddhānusmṛti-samādhi). Within this there are two parts: first, indicating its essence and marks; second, from 'universally contemplating' onward, clarifying its superior functions. As for the first: he first states the name, and next, from 'the eye of faith' onward, explains the marks. In the first part, 'sovereignty' has two meanings: first, sovereignty in contemplating the object; second, sovereignty in operation. 'Resolution' also has two meanings: first, wisdom's decisiveness; second, faith free of hesitation. 'Understanding' means superior resolve (adhimokṣa), which also has two meanings: first, as the cause of faith, it is assent to the object; second, as the cause of operation, it is sealing and maintaining with respect to the object, such as turning what is near into what is distant. Faith and wisdom assist each other, unshakeable by other objects; hence it is called 'power,' which is the meaning of samādhi. In the second part, explaining the marks: 'purity of the eye of faith' explains the above meaning of 'understanding.' That is, if one wishes to cultivate the buddha-mindfulness samādhi, one must first have correct faith, and next discern with wisdom. Now, by means of superior resolve, one assents to the object; hence, toward real virtues, one can verify that the mind of faith is pure and discerns clearly, and thus it is called an 'eye.' Next, 'illumined by the light of wisdom' explains the above 'resolution'; that is, decisive judgment is called wisdom, and being wise, it is resolute. The Mañjuśrī Prajñā[-pāramitā Sūtra] explains the Single Practice Buddha-Mindfulness Samādhi by first clarifying the unmoving dharmadhātu—knowing that the true dharmadhātu cannot be moved or shaken—which is the meaning of resolute understanding here. Yet, when correlated with the stations, this is precisely the essence of the Abode of Initial Bodhicitta, because the power of hearing and perfuming the innate nature of understanding is now brought forth; this is resolute understanding. Second, in clarifying the superior functions, it also explains and establishes them in turn. Within this there are two parts: first, in terms of internal functions; second, from 'going to' onward, clarifying external functions. As for the first: 'universally contemplating the spheres' is the function of the eye of faith, and also explains the meaning of 'eye.' Taking suchness as the Buddha, there is no sphere that is not the Buddha; hence it is said to 'universally contemplate.' Moreover, it is because one contemplates both the reward and transformation [bodies] simultaneously. Next, 'free from all obstructions' explains the meaning of 'purity.' Sinking and agitation, the coverings and graspings, are all obstructions to samādhi. Next, 'skillful contemplation' explains 'illumined by the light of wisdom'; that is, contemplating marks of form where there are no marks of form is skillful contemplation. Finally, from 'universal eye' onward, he concludes the above meaning: the eye of faith universally contemplating spheres is called the 'universal eye,' and exhausting the dharmadhātu of suchness is called 'clear and thorough.' Thus being free of obstructions and seeing suchness is called being fully endowed with the pure single practice samādhi. 'Single practice' means the practice of the single dharmadhātu. Second, clarifying external functions: since the preceding is the essence identical with function, with the awareness of no-mind one accords with the sphere of pure suchness; not moving from the dharmadhātu, one reaches the source of quiescence and illumination, and therefore the function identical with essence is inexhaustible in its operation. This is also due to the preceding superior resolve sealing and maintaining with respect to the object, going and abiding in accordance with the mind. Within this there are three parts: first, clarifying going without moving; second, from 'constantly mindful' onward, maintaining without thinking; third, from 'constantly seeing' onward, clarifying seeing without going. Within this there are three parts: first, stating [it]; next, from 'namely' onward, specifically showing the vast number seen. Among these, 'three thousand' means one buddha-field. As for repeating 'as many as the dust motes of buddha-fields,' according to the Sanskrit text the character 'ten' was omitted; it should say 'ten buddha-fields.' Finally, from 'in each and every direction' onward, he clarifies the distinct phenomena seen.