大方廣佛華嚴經疏 57.59

57.59

Second, from "At that time the youth Sudhana then went" downward, is seeing, paying homage, and inquiring, which has three [parts]: first seeing, next paying homage, and finally inquiring. Within the former, there are two: first seeing the circumstantial [retribution], and afterward seeing the direct [retribution]. As for the first of these, there are six: (1) The trees of the untainted grove, because they are established by untainted Dharma practices. Within the text there are eight [types], each having what it symbolizes; reflect on this. (2) From "In the garden there were further" downward explains the springs flowing with the eight liberations. The eight merits are lightness, coldness, softness, sweetness, purity without foul odor, and being soothing and harmless. (3) From "Innumerable precious trees" downward [explains] spreading the seat of the emptiness of dharmas, which is differently adorned in accordance with the Dharma. Within this, there are the positing, the listing, and the concluding, which may be understood. (4) From "This great garden" downward multifariously explains the various adornments, because the myriad practices are not of one kind. (5) From "At that time Sudhana" downward brings out their causes. (6) From "Three thousand" downward explains the sovereignty of fruitional functions. Second, from "At that time Sudhana saw Siṃhavijṛmbhitā" downward explains seeing the direct retribution, which has four [parts]: (1) universally explaining her seated state everywhere, where superior virtues are made manifest; (2) separately explaining the places pervaded, where the Dharma expounded is distinct in each; (3) generally concluding with the many classes [of beings] hearing the Dharma and generating the mind [for bodhi]; (4) comprehensively revealing the cause and explaining it as achieving sovereignty. As for the first of these: Varuṇa is translated here as "water"; it is because this deva can fulfill human wishes. Second, in separately explaining the places pervaded, from "or saw her seated upon a throne" downward, there are thirty places, divided into three: the first sixteen are for the eight classes [of beings], humans, non-humans, and so forth; the next two are for the two vehicles; and the last twelve are for bodhisattvas. As for the first of these, there are first seven places for devas: (1) For the devas of the Śuddhāvāsa. Speaking of the inexhaustible is to remedy those Anāgāmins who seek the exhaustion of body and wisdom. (2) The Brahmā kings: [their own] universal responsiveness is only for their own assembly, but her expounding the universal gate extensively reaching the three thousand [realms] leaves nothing unresponsive. The Brahmā voice is clear and wondrous but merely mundane; only expounding the superior flow of the dharmadhātu is purely wondrous. (3) The Paranirmitavaśavartin devas: to cause them to attain the supramundane pure mind and transcend mundane sovereignty. (4) The Nirmāṇarati [devas]: the adornments of pleasurable objects do not equal wholesome [practices]. (5) Revolving and returning to the mind of the tathāgatagarbha, which is true contentment. (6) Universally adorning the dharmadhātu, which only then exhausts the pleasures of the divisions of time. (7) The Śakra devas, because they are deeply indulged in desires. Next, one [throne] is for nāgas: nāgas can produce supernatural transformations, flashing lightning and raining adornments. The third is for yakṣas, whose nature loves flying through the air to harm beings. The fourth is for the gandharva assembly, who can play music and rejoice in pleasure. The above three also belong to the assemblies of the Four Heavenly Kings; since the intent was to include the eight classes, the south and west are omitted. The fifth is for asuras, who are skilled in illusion, for the sake of adornments. The sixth is for garuḍas, who churn the ocean and terrify nāgas. The seventh is for kiṃnaras, who are music spirits, using the radiance of the Buddha's practices to shatter their attachments. Also, having one horn on their head, they are also called spirits of doubt; [she speaks to them] to make them equal to the Buddha's awakening, [giving] the radiance that frees from doubt. The eighth is for mahoragas, because they have much venomous anger. Among the eight classes mentioned above, except for the first and seventh, and the yakṣa assembly and mahoragas, which are explained in terms of remedies, the rest are all explained in terms of following what is appropriate, converting their mundane abilities into supramundane ones. For the kiṃnara assembly, both meanings apply. The fifteenth seat is for humans: humans mostly perform unwholesome deeds, and even if they practice benevolence and righteousness, these are not superior; therefore, she causes them to give rise to supramundane superior practices. The sixteenth seat is for rākṣasas, who are non-humans, also to remedy their widespread savagery. The next two are for the two vehicles: because the wisdom of śrāvakas is inferior, and because pratyekabuddhas cultivate merit for only a hundred kalpas, the radiance of their wisdom regarding pratītyasamutpāda being unable to extinguish [attachment to] conditions. The last twelve are for bodhisattvas, divided into three: the first one is for those prior to the stages, expounding the radiance of concentration and wisdom. The next ten are for those upon the stages. The initial generation of the mind is the generation of the mind upon realization, because it generates the ten great vows. The wondrous padmagarbha of the fifth stage: "padma" refers to the ten kinds of equanimous, pure minds, and hence the Jin sūtra calls it the pure-mind padmagarbha. It is called padmagarbha because, through the dual cultivation of the true and the conventional, it stores within it the cause for the [stage] Difficult to Conquer. The remaining eight may be understood. The last one corresponds in meaning to Equal Awakening, expounding the vajropama-samādhi to shatter and disperse defiled propensities. Since it is expounded for Equal Awakening, it clarifies that this station is not minor. Calling it a dedication (pariṇāmanā) is merely in terms of provisional assignment of stations. Other cases should all be modeled on this. Third, from "Sudhana the youth saw such" downward generally concludes with the many classes [of beings] hearing the Dharma and generating the mind [for bodhi], which may be understood. Fourth, from "Why is this?" downward comprehensively reveals the cause and explains it as achieving sovereignty. There are two [causes]: (1) because the one capable of transforming possesses prajñā; (2) from "This sunlight" downward, because the faculties of those who are transformed have already matured. Second, from "At that time the youth Sudhana" downward pays homage. Within this, there are three: first seeing the superiority and generating the aspiration, next emitting light to gather [him] in, and finally formally presenting the etiquette of paying homage. Third, from "said:" downward he inquires about the Dharma.