大方廣佛華嚴經疏 58.17

58.17

Third, from "entered the banner of universal joy" onward, she reveals her own dharmadhātu; that is, she reveals its marks in advance, which corresponds in meaning to answering the inquiry. Here there are three parts: first, she marks the name and the essence; next, she reveals the karmic functioning; later, she explains its causes. Now, for the first part: Subduing everything completely is "great power." Suiting all capacities everywhere, it is therefore called "universal joy." Demolishing [defilements] and being elevated and prominent, it is therefore named "banner."
Second, from "upon her body" onward, she explains the karmic functioning, within which there are three parts: first, she reveals functioning that is boundless; next, from "At that time Sudhana, having seen and heard" onward, [he] perceives the functioning and attains benefit; later, from "At that time, Sudhana, having attained this" onward, he celebrates the benefit and expresses praise. In the first part, it refers to the fact that the clouds of bodies from her pores are inexhaustible. Here there are two parts: first, she sets forth the bodies that universally speak of the cultivation of practice; later, from "Furthermore, from each and every pore" onward, she sets forth the bodies that expound her original practice. In the former part there are three: first, a general introduction, which also explains the name; next, from "namely" onward, she individually reveals the ten pāramitās. Corresponding to the ten pāramitās in order, each has a further emergence to serve as a distinction. The profound purports therein should be contemplated in accordance with the principle. Later, from "just as [she] spoke of all the pāramitās of a bodhisattva" onward, by analogy this encompasses the remaining dharmas. The "various dharmas of practice" are supernormal powers, saving sentient beings, the factors of bodhi, and so forth.
Second, the bodies that expound her original practice has four parts: 1. setting forth the bodies capable of expounding; 2. from "unto all those sentient beings" onward, explaining the sounds that expound the Dharma; 3. from "with such sounds as these" onward, revealing the Dharma that is expounded; 4. from "at the time of so speaking" onward, manifesting the benefit of the exposition. The first two and the last one can be known [from the text].
Three, the Dharma expounded has two parts: first, she expounds the practice-dharmas of the ten pāramitās of her original practice; later, from "further expounded" onward, by analogy this encompasses the remaining practice-dharmas. Now, in the first, patience, bad actions belong to the body, and bad speech belongs to the mouth. In dhyāna there are six lines: 1. the name and essence; 2. supportive conditions; 3. production and cultivation; 4. attainment; 5. remedying obstructions; 6. giving rise to functioning. Although the lines in the five pāramitās below vary in number, they can be understood by analogy with this. In prajñā, the sun is interpreted in terms of destroying darkness, clouds are interpreted in terms of expounding the Dharma, and the treasury reveals containment. In expedients (upāya), the essence and nature encompass both phenomena and noumenon, and "principle and purport" refers to the underlying intent. Later, in analogously encompassing the remaining practices, it contains the four bodhisattva practices, which should be contemplated.
Second, perceiving the functioning and attaining benefit is precisely realizing and entering the dharmadhātu. Here there are three parts: first, revealing the causes and conditions of realization; next, from "then attained" onward, directly explaining realization and entry; later, from "why" onward, questioning and explaining the reason.
Third, in celebrating the benefit and expressing praise, the ten gāthās are divided into four: the first gāthā gives the causes for the present teaching; the next one gives the intention of the present teaching; the next six show that the essence and marks of the present teaching are all functionings that are identical to quiescence; the last two summarize that the present teaching is unobstructed.
Third, from "At that time Sudhana" onward, she explains the causes. Here, two questions are first raised, and two answers are subsequently fully given. Within the answers, she first answers in verse and later correlates the ancient and the present. In the former, there are ninety-one verses in total, divided into two: the first seventy-nine verses answer how long ago she generated the mind [for bodhi], and the last twelve verses answer the time and season when she attained the Dharma. In the former part there are ten repetitions. First, the Kalpa of the Quiescent Sound is precisely the time when she generated the mind; it has thirty-one verses, divided into six: the first verse generally marks [it]; second, there are eight verses revealing her original birth; third, there are ten verses explaining the original events of generating the mind; fourth, one verse directly reveals the generation of the mind; fifth, six verses explain the virtues after generating [the mind]; sixth, there are five verses on encountering further Buddhas in succession. "Not having attained the eye of wisdom" refers to not yet having attained the luminous, correct wisdom of the ten understandings. Second, in the Kalpa of Heavenly Excellence, there are four and a half verses. To conceive non-existence as existence means she had not yet understood the self-nature that is identical to mind. The number of verses in the remaining eight kalpas can be known [from the text]. Third, in the Kalpa of Brahma Radiance, "unable to clearly understand the Dharma" means not yet understanding the true and actual practice-dharmas of the ten practices. Fourth, in the Kalpa of the Moon of Merit, she had not yet attained the profound wisdom of skillful dedication (pariṇāmanā) to advance toward the ocean of the Buddha's wisdom. Fifth, in the Kalpa of Quiescent Wisdom, she had not yet attained the pure dharma of the twofold emptiness and tathatā on the stages. Sixth, in the Kalpa of Good Manifestation, she had not yet purified the obstacles of the path of cultivation. Seventh, in the Kalpa of the Assembly of the Firm King, she had not yet attained the patience of deep accord with conditioned arising on the sixth stage. Eighth, in the Kalpa of the Wondrously Superior Master, cultivating the most supreme path refers to the prajñā of the sixth stage being the superior path. Ninth, in the Kalpa of a Thousand Merits, she had not yet attained the pure patience of the non-arising [of dharmas] on the eighth stage. Tenth, in the Kalpa of Non-attachment Adornment, there are four and a half verses; that it only speaks of making offerings is because the attainment of the Dharma is explained below. Furthermore, in the preceding sequence it always says "not yet attained," whereas in each subsequent one she has already attained each preceding one; this should be contemplated. Alternatively, in the first kalpa she had already attained the first stage and had not yet attained the second, and so on up to the ninth where she had not yet attained the tenth stage, because only in the tenth kalpa did she attain fulfillment. The names of the kalpas also accord with the meanings of the stages, which should be contemplated according to the text.
Second, from "Next there was a Buddha appearing named Banner of Merit" onward, in answering the time and season of attaining the Dharma, it was precisely in the preceding Kalpa of Non-attachment that she attained this Dharma. Here there are two parts: the first four verses concern attaining the three effortless stages—namely, the great vows without reliance of the eighth stage, the dharani of the cessation-attainment of the ninth stage, and the realization of the Tathāgata's powers of the tenth stage; the last eight conclude by completing the station of Samantabhadra's practices. Here there are three parts: the first four and a half verses recapitulate the beginning of the great mind; the next two and a half verses explain the end of perfecting virtues; the last one verse summarizes completion—cause and effect are perfectly interpenetrated, and the beginning and the end are completely pervaded, so that she enters the path of Samantabhadra. Second is the concluding correlation.