大方廣佛華嚴經疏 58.35

58.35

Second, from "Seeing that night goddess" onward, seeing, paying reverence, and inquiring. However, this also contains two meanings: if construed according to the explicit teaching, then from here to the end of the verses is entirely the second section, and only upon reaching "The night goddess answered, saying" does it belong to the third, imparting her own dharmadhātu; if construed according to the secret transmission, then this manifestation of supreme functioning is already the imparting of her own dharmadhātu, and Sudhana, upon generating a mind identical to the good friend's, has already attained the benefit. Although the meaning applies to both, in order to accord with the text, we provisionally follow the former division. Following the text, there are three parts: first, seeing the supreme functioning; next, from "At that time the youth Sudhana" onward, paying reverence and realizing entry; finally, from "At that time, after Sudhana had spoken these verses" onward, inquiring about the essentials of the Dharma. Now, in the first, he first sees generally that which is relied upon; next, from "manifesting the sun and moon" onward, she specifically reveals the physical marks. There are twenty-four bodies: the first ten are bodies that adapt to capacities to gather in and transform; the next six bodies, from "manifesting in all Buddha places" onward, are bodies that adapt to the Dharma to accomplish practice; the remainder are bodies that leave hindrances and tally with noumenon. Mostly following internal virtues they reveal bodily distinctions: seeing the body, one understands the mind. Second, paying reverence and realizing entry has four parts: 1. Paying reverence and offering homage; 2. From "toward the good friend" onward, generating an increasingly supreme mind; 3. From "Having generated this mind" onward, deeply realizing and implicitly matching; 4. From "Having obtained this" onward, celebrating and praising in verse. The first two can be understood. In the third there is an indication, an explanation, and a conclusion. Now, as for the first: because he previously generated the ten minds such as being identical to herself, he attains practices identical to the good friend. Generally speaking, identity has four meanings: 1. Person and Dharma are non-dual, identical with all dharmadhātu; 2. Cause and fruition are non-dual, identical with all Buddhas; 3. Self and other are non-dual, identical with all bodhisattvas; 4. Defiled and pure are non-dual, identical with all sentient beings. Now, when it says he attains that night goddess's bodhisattva practice that is identical with all bodhisattvas, this is precisely the third, while its meaning encompasses the remaining three; because he sees the first, it is not different from the other two, and only then is it the ultimate identity. Truly, because on the eighth stage one realizes the principle of non-arising, and the reciprocal acting of self and other is completely unobstructed, identity is specially clarified here; hence the list below includes the forbearance of non-arising. Second, from "namely" onward, listing and explaining. There are eighty-four identities, each having an indicated name and an explained meaning, and the text's marks are self-evident. Third, from "At that time the youth Sudhana observed" onward, concluding generally. Fourth, celebrating and praising in verse. Ten verses are divided into three: the first eight praise the previous generation of the increasingly supreme mind, sequentially praising the previous ten phrases—the first six verses each praise one phrase, the first three lines of the seventh verse praise the seventh, its last line praises the eighth, the upper half of the eighth verse praises the ninth, and its lower half praises the tenth; second, one verse praises the previous deep realization and implicit matching; third, one verse praises the profound weight of gratitude. Third, inquiring about the essentials of the Dharma. Having already witnessed the functioning of liberation previously, he therefore does not ask how to cultivate practice, but directly inquires about the name alone. The text contains three questions.