大方廣佛華嚴經疏 59.3

59.3

Third, from "that goddess replied" downwards, she confers her own dharmadhātu. Herein there are four [parts]: first, revealing the meaning of the Dharma; second, establishing the name of the Dharma; third, explaining its activity and function; fourth, discerning its root and origin. Within the first there are two: first, prose; second, verses. Within the former there are four: first, stating the number and praising its excellence; second, inquiring into the number and listing the names; third, explaining the meanings according to the names; fourth, concluding by praising the supreme benefits. In the first, being born into the Tathāgata's household directly responds to his question. In the second, from "What are the ten?" downwards, she inquires into the number and lists the names. These ten apply throughout the six stations: the first corresponds to the ten faiths; the second is the ten abodes; the third applies to the [ten] practices and [ten] dedications; the fourth is the first stage; the fifth is from the second to the seventh [stages], because they are on the side of effort; the sixth and seventh are both the eighth stage, where the sixth is its own component and the seventh is the superior progress after receiving exhortation; the eighth is the ninth stage; the ninth corresponds to the tenth stage; the tenth is virtual enlightenment entering the Tathāgata stage. Yet according to the serial arrangement, vertical matching is definitely so. If considered in terms of perfect interpenetration, the beginning and the end universally interpenetrate; therefore it says that accomplishing these dharmas brings birth into the Tathāgata's household. If one definitely had to possess all ten before attaining birth in the household, why is it that in the text both the second and the sixth speak of birth in the household, and the tenth again says that one has already received abhiṣeka in the presence of the Buddhas of the three periods? Therefore we know that they must be vertical, differentiated according to stages of realization. If they were definitively vertical, that would contradict the statement that possessing the ten brings birth; thus we know they must be cultivated and contemplated horizontally in terms of perfect interpenetration. In the third, from "Good man, what is called..." downwards, she explains the meanings according to the names. In the first, it is precisely because of giving rise to the mind of faith; as the 'Chapter on the Chief of the Worthy' says: "Always wishing to benefit and gladden all sentient beings, / Adorning the lands and making offerings to the Buddhas"—hence the text says 'initially collecting kuśala-mūla.' In the second, it is the initial abode's arousal of the mind; the text possesses the three minds of being born into the Tathāgata's household, which is also the birth into the household at the initial abode. In the third, there are ten phrases: the first, contemplating the ocean of dharma-gates, marks the ten practices; the second, dedicating toward all-knowledge, marks pariṇāmanā, combined into one because practice and vow assist each other; the remaining eight apply to the practices and dedications. In the fourth, matching noumenon and severing obstacles is called the deeply pure mind, which is the stage of the pure mind. Having already realized noumenon, it is as steadfast as a vajra; having already attained the path of departing from mundane existence, it abandons all rebirth realms; having already broken the mountains of the two obstacles, it serves as a refuge for living beings. In the fifth, realizing tathatā and initiating practice is equal illumination, while morality, patience, vigor, and so forth correspond to the next five stages. From "attaining unobstructed..." downwards is the seventh stage, because on the seventh stage one attains the radiance of the patience of the unarisen, thereby entering into all true dharmas. In the sixth, by attaining the patience of the unarisen and matching with dharmatā, one is born into the Buddha's household; when the vow to liberate [beings] and superior kuśala-mūla are of one essence, and afflictions and the like are unmoving, this is the white, pure dharma. In the seventh, being able to cultivate suddenly due to being urged and awakened by the Buddhas is called the radiance of the Buddha's power; because it is effortless cultivation, there is no weariness or fatigue, and so forth. In the eighth, one enters the ninth stage from the eighth stage, hence it is said that one abides in the stage of a youth. Contemplating the gate of the knowledge of all knowledges is the virtue of a dharmabhāṇaka, so that regarding the three natures and so on, one truly knows them as they are; because of truly knowing noumenon through phenomena, one enters undifferentiated samādhi in differentiated realms; because of truly penetrating phenomena through noumenon, one manifests differentiated wisdom within undifferentiated dharmas. The rest may be inferred accordingly. In the ninth, being adorned with the Buddha's adornment is called universal adornment; having already attained vimalā samādhi and all other samādhis, although one acts constantly, one is always in samādhi. In the tenth, in terms of its own component, one is this bodhisattva; in terms of superior progress, it is called entering the Buddha-stage; having already received the rank, it says 'receiving abhiṣeka'; having wisdom equal to the Buddha-realm, it says 'knowing all,' as explained in the 'Chapter on the Ten Concentrations.' In the fourth, from "Sons of the Buddha, if a bodhisattva..." downwards, she concludes by praising the supreme benefits, which can be understood. In the second part of repeated verses, there are ten verses, which sequentially praise the preceding ten dharmas. In the second part, from "Good man, when a bodhisattva is endowed with these..." downwards, establishing the name of the Dharma, she first reiterates what was explained before, and then from "I, from measureless..." downwards, points to what preceded to establish the designation. Appearing whenever there is an operative capacity and response, with nothing obstructing, is named 'freely taking rebirth,' which applies to both the manifestor and what is manifested. In the third, from "Sudhana said..." downwards, she explains the activity and function of the dharma-gate; herein there is first the question and then the answer. In the answer, knowing and seeing this realm is precisely the activity and function. Herein there are two: first, explaining taking rebirth according to vows; second, from "passing through a hundred years..." downwards, beholding in accordance with past vows. Herein there are four: first, beholding the auspicious signs of the descent of the spirit; second, from "Good man, Māyā..." downwards, seeing the departure from the city and manifestation of light; third, from "Lady Māyā, beneath the plakṣa..." downwards, beholding the spiritual transformations when on the verge of birth. Herein there are two: first, stating and inquiring—plakṣa here means 'tall and eminent'; second, separately revealing the ten transformations: 1. gathering the assembly and quelling suffering; 2. unrolling and rolling up unobstructed; 3. pores displaying the causes of Buddhahood; 4. displaying the Buddha's past deeds; 5. displaying the body upon which practice relies; 6. universally displaying acts of renunciation; 7. displaying the parks and groves where ancient Buddhas took rebirth; 8. displaying the palaces where the present Buddha resided; 9. bringing forth peers of the bodhisattva; 10. the earth manifesting lotus blossoms about to receive the ultimate sage. Fourth, from "Good man, Lumbinī..." downwards, directly beholding the birth. Herein there are three: first, beholding the outer marks—there are four marks, which are explained as applying to phenomena and noumenon. In terms of phenomena: 1. revolving radiance, towering and extraordinary; 2. tall, eminent, harmonious, and dignified; 3. majestic radiance, blazing and bright; 4. clear and distinctly visible. In terms of noumenon: 1. manifesting based on the absence of abiding in the emptiness of nature; 2. emerging without mental constructs based on the mountain of nirvāṇa; 3. manifesting an unabiding nirmāṇakāya amidst the great cloud of compassion; 4. for the sake of destroying the great darkness of sentient beings' ignorance of saṃsāra. Second, from "The bodhisattva at that time..." downwards, understanding his inner virtues. Third, from "When I saw the Buddha..." downwards, concluding with his universality, which is inexhaustible horizontally and vertically. Fourth, from "At that time the youth Sudhana said to that goddess..." downwards, revealing the root and source of the Dharma; first the question, then the answer. In the answer, first, within the prose, there are six: 1. the arising of Buddhas in ancient ages; 2. from "His four heavens..." downwards, revealing the parents of the past; 3. from "His Joyous Radiance..." downwards, grasping the tree and being born; 4. from "At that time there was..." downwards, contemplating the Buddha and attaining the Dharma; 5. from "Good man..." downwards, concluding by uniting past and present—that she does not conclude the parents is meant to clarify that they are precisely Śuddhodana and Māyā, and that the Buddha is precisely the present Buddha; 6. from "I, from this..." downwards, revealing the universality of function. In the subsequent verses, there are twenty-three verses divided into four: the first one admonishes to listen and promises to speak; the next nine are initial cultivation and realization; the next twelve verses are increasing cultivation through traversing phenomena; the final verse concludes by praising its inexhaustibility.