大方廣佛華嚴經疏 57.43

57.43

Third, from 'At that time Acalā' onward, is praising and conferring the Dharma. Therein, first is praising; later, from 'Good son, I have attained...' onward, is directly conferring the dharmadhātu. Therein are two: first, presenting the name and essence of the Dharma-gate; later, from 'The youth Sudhana said' onward, inquiring into the sphere of its activity and function. Now, regarding the first: the reason that, unlike the previous instances, five dharmas are enumerated is that she also corresponds to the ninth bhūmi, which is the station of a dharmabhāṇaka, where extensive knowledge is required. Among the five, the first two are the internal virtues maintained: 1. Wisdom is unhindered, specifically named 'liberation.' When there is wisdom, afflictions cannot destroy it. Attachment cannot overcome it, hence it is called 'difficult to overpower.' This wisdom encompasses all, hence it is named a 'treasury.' 2. Upholding firmly, specifically acquiring the name 'practice.' That is, when encountering evil sentient beings, she can endure them, and being born throughout all destinies, her mind is not deluded; hence it is called 'firm.' 3. This is the ability to deeply enter the Dharma-gate: when one attains the ground of dharmatā, there is nothing one does not uphold. 4. This is external transformation: through correct contemplation of the Buddha-dharma, clearly illuminating differences, she attains eloquence and can turn the wheel of the Dharma in accordance with the desires of sentient beings. 5. This is upward seeking: seeking the Dharma with single-mindedness, it is called samādhi, never tiring of approaching the Buddhas and never being satisfied with receiving the Dharma. Second, inquiring into the sphere of its activity and function has four parts: 1. Inquiry; 2. Revealing the difficulty; 3. Repeated request; 4. Extensive reply. In the reply are two parts: first, explaining the causes and conditions of attaining the Dharma to demonstrate its depth and distance, explaining the aforementioned 'difficult to know'; second, from 'Good son, I attained the bodhisattva [samādhi] of seeking all...' onward, revealing its activity and function to answer the initial question. Now, the first has six parts: (1) Citing the past seeing of the Buddha as the condition for generating the mind. (2) From 'she then from the upper story' onward, internally giving rise to contemplation and mindfulness as the cause for generating the mind: first contemplation, then mindfulness. Being mindful of merit, wisdom, and so forth are the causes of the aforementioned five dharmas. Spiritual penetrations and mastery are the firmness of practice. (3) From 'Good son, at that time' onward, the Buddha exhorts the generation of the mind. Capable of accomplishing the previous five, there are ten kinds of minds: the first two accomplish wisdom, the next one accomplishes dhāraṇī, the next two accomplish spiritual penetrations, the next two accomplish samādhi, and the last three accomplish eloquence. Above, these ten clauses are taken to explain the five Dharma-gates. (4) From 'Good son, I in that...' onward, directly explains the firmness of generating the mind. (5) From 'Ever since I generated this mind' onward, enduring through time without transgression. (6) From 'Ever since then, I...' onward, reveals the supreme benefit of generating the mind, which is the fruit of the previous five causes. Second, revealing its activity and function has four parts: 1. Promising to manifest it, which cites two among the five dharmas; 2. Making a special request; 3. Directly manifesting it: entering ten thousand samādhis means that within the single samādhi of seeking the Dharma without weariness, she enters ten thousand, making it clear that the other liberations and so on also encompass many gates; 4. Emerging from samādhi, which is described. All can be understood. Fourth, from 'The upāsikā said' onward, is humbling herself and deferring to the superior.