大方廣佛華嚴經疏 59.10

59.10

From here below is the second major division of the text, from Māyā downward comprising eleven persons, which explains the integration of conditioning factors to enter into true reality (the mark of reality). That is, it integrates the differentiated conditioning factors of the preceding stages to make them return to the one real dharmadhātu and give birth to the fruit of Buddhahood—just as Māyā gives birth to the Buddha; hence this is explained next. However, although there are eleven persons, in terms of Dharma there are only nine, and in terms of integration there are ten, because the first one is the universal and the remaining nine are the particular. Māyā attains the Dharma-gate of illusory wisdom, and the last [teacher] also attains abiding in illusion; the beginning and the end meet each other and encompass what is in between, because universal and particular are perfectly interpenetrated, returning to reality without duality. Since Māyā has already integrated conditioning factors to enter into reality, why are ten more persons still needed? Did we not previously say that universal and particular meet each other, and without the particulars there is nothing by which to complete the universal? Furthermore, this reveals that these are the conditioning factors to be integrated, and stating ten represents their inexhaustibility, because the inexhaustible conditioning factors all constitute Māyā's real virtues. Furthermore, the meaning of this single mark corresponds to equal awakening (samyaksambodhi / saṃyaksambodhi), for only equal awakening can directly give birth to a Buddha. Equal awakening re-enters into the gate of profound mystery, so there are ten persons who mostly elucidate entering the mundane. First, Gopā (Tianzhuguang) initially requires mindfulness without failure. Next, one can become a teacher of the world, exhaustively mastering the gate of all arts and the wisdom of letters. Being unsupported, inexhaustible, unattached, and pure—being pure, the pure wisdom radiates light; radiating light, the marks of wisdom are inexhaustible; being inexhaustible, sincere vows are not violated; only then can one return to abiding in illusion. Therefore, although there are eleven, the statement of entering reality is not lost. The beginning and end are both illusory; only then does one know that the essence of all conditioning factors is empty, which is itself reality. Now, in the first, the universal, the text also possesses six [parts]. First, progressing in pursuit in accordance with instruction, which has two parts: first, approaching the destination where contemplation is perfected; second, superior conditions guiding [him]. The former has three parts: first, indicating approaching the destination where contemplation is perfected; next, from "made such" downward, separately elucidating the contemplation-thoughts; and later, from "such a person" downward, contemplating the wish to directly serve [her]. Now first, Māyā was formerly called "Queen of Heaven," because the Queen of Heaven can give birth to a Buddha. In the provisional teaching, it is said that seven days after giving birth to the Buddha her life ended and she was reborn in heaven, whereas the Jin translation of the sūtra points to her being in Kapilavastu, which reveals that she is eternally unextinguished. Furthermore, the previous statement "this world" also expresses that this is the Buddha-realm itself, so he was able to contemplate the Buddha's realm and wisdom. Yet regarding the explanation of Māyā, some say she is real and not illusory, some say she is illusory and not real, some say she is both illusory and real, and some say she is neither illusory nor real—all these partake of expedients. Spoken in accordance with this school, she is the real virtue of the dharmadhātu, the perfect interpenetration of person and Dharma. Second, in separately elucidating the contemplation-thoughts: first, universally contemplating superior virtues, which already tacitly accords with the illusory gate of vows and wisdom; later, from "born according to intention" downward, separately contemplating the seventeen bodies, which are seen only by the universal eye, profoundly tallying with what is manifested by the Queen of Heaven below. Third, contemplating the wish to directly serve [her], as can be known. Second, from "having had this thought" downward, superior conditions guiding [him], which has three parts: first, the city spirits explicitly teaching the cultivation of the mind; next, the hosts of bodily spirits secretly bestowing the Dharma; third, the rākṣasa of the Dharma hall teaching the method of seeking spiritual friends. The first has three parts: first, scattering flowers. Second, from "made such" downward, correctly instructing with words, the city spirits causing him to protect the mind-city; from this one knows that there is not a single phenomenon that is not a Dharma-gate. The mind is called a city because within it is the King of Dharma of sambodhi, where myriad virtues gather. There are thirty gates, divided into three: first, there are twelve gates elucidating the practice of the ten pāramitās, where the first and last combine two, and the middle eight have one each. Next, assisting and perfecting, eleven phrases, which are the ten superior practices of the dharmas for purifying the ground in the first stage. The text is slightly out of order, but the number is completely fulfilled: 1. faith; 2. loving-kindness; 3. firmness; 4. compassion; 5. relinquishment; 6 and 7 are both shame and conscience, meaning not tolerating evil; 8. being untiring; 9. practicing as spoken; 10. knowing the various sūtras and treatises; 11. perfecting worldly wisdom, whereby one can universally enlighten sentient beings. Later, from "sustaining" downward, seven phrases, the fulfillment of merit and wisdom; the first two are merit, and the latter five are wisdom. Within wisdom, the former three are provisional and the latter two are real. Third, from "O Son of the Buddha, the bodhisattva" downward, concluding praise and questioning explanation. Second, the hosts of bodily spirits secretly bestowing the Dharma, which has three parts: first, praising the friend to make him joyful. Next, from "from their ears" downward, emitting light to confer blessing. Later, from "Sudhana immediately attained" downward, Sudhana obtaining benefit, namely the ten eyes. The "inconceivable body" refers to the non-obstruction of the ten bodies. "Buddhas are equal" refers to the sameness of all Buddhas. Therefore, it differs from the preceding, which only elucidated the dharmakāya. The rest may be reflected upon. Third, from "at that time there was a guardian" downward, teaching the method of seeking spiritual friends. In this there are three parts: first, teaching; next, asking; later, answering. In the first there are two parts: first, teaching ten dharmas to increase his wisdom; later, revealing samādhi to pacify his distraction; each has an indication, an explanation, and a conclusion. Now first, in the explanation there are eleven minds: 1. straightforward; 2. compassionate; 3. wise; 4. vigorous; 5. faithful; 6. profound; 7. loving-kind; 8. pure; 9. beneficial; 10. skillful; 11. constant. Later, in the explanation of revealing samādhi, regarding "not abandoning or detaching from sense-objects" and so forth: ordinary people are defiled by sense-objects; those of the two vehicles abandon sense-objects; the provisional teaching, even when contemplating emptiness and existence mutually presented, is still deficient. If one cultivates completely, whatever meets the eye in confronting sense-objects exhaustively plumbs the source of dharmas, neither grasping nor abandoning. The Aṅgulimālīya-sūtra says: "The Mahāyāna refers to that eye faculty, which, with respect to all Tathāgatas, constantly, clearly, and distinctly sees, possessing full cultivation without diminution," and so forth; it also says: "The so-called eye sense-field, with respect to all Tathāgatas, constantly and clearly sees the gateway of entering, possessing full cultivation without diminution," and so forth. The rest can be understood. In the conclusion, "meeting friends everywhere": since concentration and wisdom travel together, there is no sense-object that does not tally, all being factors of the path, and thus true friends are universally communicated with from afar. Being able to practice like this constitutes protecting the hall of the true Dharma. Second, from "when these words were spoken" downward, asking. Third, from "the rākṣasa" downward, answering, which has four dharmas: 1. because friends are nowhere absent; 2. because Dharma is their essence; 3. because their bodies, like friends, are all-pervading; 4. because wisdom unites with sense-objects, like dreams and shadows. Furthermore, the former three mean detaching from the marks of sense-objects, and the fourth means detaching from the marks of mental conditioning. Those who seek good friends should fortunately reflect on these words.