大方廣佛華嚴經疏 59.7

59.7

Third, from "At that time the girl Gopā" onward, she reveals her own dharmadhātu. Therein are four parts: 1. the meaning of the Dharma, 2. the name of the Dharma, 3. the functions of the Dharma, and 4. the root source of the Dharma. In the first part, there is first prose and then verses. In the prose there are also two parts: first she praises and cautions, consenting to speak; next, from "Good man" onward, she directly reveals the meaning of the Dharma. Therein are two parts: first she explains the practices of the light of wisdom of Indra's net—meaning that, based on these ten [practices], she illuminates the multilayered, inexhaustible dharmas—having an announcement, an explanation, and a conclusion, as can be known. Next, from "Son of the Buddha, if a bodhisattva" onward, [she explains] the practice of serving good spiritual friends. The former explains relying on the Dharma; this distinguishes relying on persons, for the Dharma relies on persons to be propagated, so that by attaining this, inexhaustible dharmas emerge; this is also an expansion of the initial practice above, likewise having an announcement, an explanation, and a conclusion. In the subsequent verses, there are twelve verses divided into two: the first ten verses sequentially praise the preceding ten practices of Indra's net. However, the preceding prose merely named them 'practices of the light of Indra's net' as a collective designation for the ten dharmas; here in the verses, the first two take the preceding general name, while the subsequent eight practices are individually assigned names. Thus one knows that each of the ten names applies throughout the ten practices, multilayered and unobstructed, before receiving the name 'Indra's net'. Furthermore, one must grasp the intent of these verses in order to fully comprehend the preceding names. The last two verses praise the last two of the preceding ten dharmas of serving spiritual friends; because the aspects of the last two are obscure, the rest are omitted from verse praise. Second, from "At that time Śākya..." onward, she establishes the name of the Dharma, stating that all bodhisattvas' Samantabhadra samādhi is deep and vast like the ocean: it is deep because it is like the dharmadhātu, and vast because it is like the names of sentient beings; because she contemplates it moment to moment with exquisite wisdom, this name is established. Third, from "Sudhana said: 'Great Holy One...'" onward, in explaining the karmic functions of the Dharma-door, there is first a question and then an answer. In the answer are two parts: first she demonstrates her vast knowledge, and next she explains the reason for her knowledge. In the former are three parts: first she knows the Sahā world, next she analogously knows the ocean of kṣetras, and later she specifically reveals the causes and fruits of Vairocana. In the first of these are two parts: first she knows the events across kṣetra-dust-mote kalpas, and next, from "Good man, this Sahā..." onward, she analogously extends through the end of the future. In the former of these there are also two: 1. She knows mundane good and bad causes and effects. Good roots subsumed by unwholesome roots refers to things like observing precepts with an angry mind. The subsequent clauses are known by analogy. 2. From "Also in those kalpas..." onward, she knows supramundane causes and fruits. Therein are also two: first she knows the Buddhas' causes and fruits, and next, from "She also knows those Buddha assemblies..." onward, she knows the Buddha assemblies. Therein are three: first she knows śrāvakas, second she knows pratyekabuddhas, and third she knows bodhisattvas; and the subsequent analogy extending through the end of the future is entirely clear from the text. Second, from "Just as she knows the Sahā [world]..." onward, she analogously knows the ocean of kṣetras. Therein are two parts: first she generally demonstrates the vastness of her knowledge, and next she specifically reveals the characteristics of what is known. Now, regarding the first, there are six levels of analogous knowledge, each subsequent one broader than the preceding: The first two both involve an entire kṣetra containing multiple kṣetras; however, the first merely contains kṣetras of the same kind, hence it says 'dust-mote numbers'; the second involves kṣetras of different kinds, hence it says 'all', because they are of all varieties. The third is kṣetras contained within dust motes, hence it is finer than the preceding. The fourth is the surrounding realms numbering as the dust motes of thirteen Buddha-kṣetras and the vast retinue worlds, hence it says 'outside the Sahā world', etc. The fifth is the kṣetras subsumed within the kṣetra-seed of blazing jewel radiance illuminating the ten directions, encompassing twenty tiers. The sixth is the entire ocean of worlds of the Lotus Treasury. Next, from "namely..." onward, she specifically reveals the characteristics of what is known, which are of ten kinds: 1. vastness, which is the seed on which they depend; 2. established placement, which is the causes and conditions or the support in which they abide; 3. the encircling rim; 4. the grounds therein; 5. distinctness of essences and types; 6. turning, which has two senses: first, because their shape turns sideways like a wheel, so the 'Chapter on the Formation of the World' says 'Some worlds turn like wheels'; second, because they transform over kalpas; 7. the lotus upon which they rest; 8. the Sumeru therein; 9. names established in accord with conditions; 10. tracing effects back to causes, meaning that the ocean of worlds of the Lotus Treasury is adorned by the Buddha's original vows, hence it says 'due to the power'. Third, from "She also recollects the Tathāgata..." onward, she specifically reveals the causes and fruits of Vairocana. Therein are two: first she explains the causes, which have two senses: first, completing what came before, for above it merely generally said 'by the power of original vows', so now it specifically reveals the cause for the formation of the kṣetra; second, following along, which also applies to the cause of the direct fruition. Next, from "attaining the Tathāgata..." onward, she reveals the fruit, which can be known. Second, from "Why is this?" onward, she explains the reason for her knowledge. Fourth, from "Sudhana said..." onward, she reveals the source of the Dharma. There is first a question and then an answer. Although the question merely asks how long ago she attained the Dharma, its meaning already contains how long she had practiced, because she attained this Dharma-door. The answer is divided into four: 1. explaining her initial generation of the mind and practice before a Buddha; 2. her practice under many Buddhas in the interim; 3. directly explaining the time of attaining the Dharma; 4. her cultivation and polishing of this Dharma over many kalpas. In the first part, there are two: first, directly revealing the original conditions; second, uniting the past and the present. In the former are ten sections: 1. the time and place of the royal capital; 2. the prince surpassing his peers, wherein he first possesses the marks and then goes on an excursion; 3. the jewel-woman seeking to take refuge [in him], wherein are four: first, possessing virtues and being dignified; second, from "having seen him" onward, addressing her mother to seek to serve [him]; third, from "that Fragrant Tusk..." onward, seeing in a dream the emergence of a Buddha; fourth, from "At that time Wonderful Virtue..." onward, declaring her own mind. There are ten verses in total: the first three narrate her own virtue and capability, and the latter seven praise him and ask to be accepted; 4. the prince's close questioning, with twelve verses divided into three: the first two ask about her familial attachments, the next three examine her internal faults, and the last seven invite her to advance in goodness; 5. the woman's mother replying on her behalf, making clear that she possesses virtue and lacks faults, nor is she bound by attachments, and therefore should be accepted. There are thirty-one verses divided into six: the first eleven verses generally demonstrate her superior retributive reward; the next three verses specifically praise her dignity; the third part has three verses explaining that she is without peer; the fourth part has five verses on her inner mastery of arts and abilities; the fifth part has eight verses on her freedom from faults and endowment with virtues; the final verse concludes with praise of her suitability; 6. the prince inviting her again, stating that if she does not obstruct the Path, he will grant her wish. Therein, first in prose, there are two parts: first, he narrates the depth of his own practice; next, from "At that time..." onward, he fears she might become an obstacle. In the subsequent verses, ten verses are divided into three: the first six verses praise the depth of his practice, the next two and a half invite her not to cause obstruction, and the last one and a half conclude by having her reflect carefully; 7. the woman respectfully complies. There are fourteen verses divided into three: the first three forget suffering and cherish virtue; the next six aspire to share his superior practice, which is precisely generating bodhicitta; the last five urge going to the Tathāgata; 8. the prince accepts her, rejoicing because of her respect for the Buddha; 9. the mother expresses joy at her success, thus reiterating praise for the daughter's virtues. The ten verses are divided into four: the first indicates the fulfillment of her wish, the next two show that their virtuous conduct is profoundly aligned, the next four show her bodily and verbal superiority to her peers, and the last three show the virtues harboured in her inner mind; 10. their actual joint practice. This is also divided into ten parts: 1. going to the Buddha to make offerings; 2. from "At that time the Buddha..." onward, hearing the sūtra and attaining the Dharma; 3. from "At that time that prince..." onward, taking leave, returning, and reporting to his father; 4. from "At that time the great king..." onward, the king inquiring and rejoicing at what he heard; 5. from "Thinking this..." onward, ceding the throne and going to see; 6. from "At that time..." onward, hearing the sūtra and attaining the Dharma; 7. from "Those in that assembly..." onward, also benefiting the contemporary gathering; 8. from "At that time the Buddha..." onward, the Buddha again displaying supernormal powers; 9. from "At that time his father the king..." onward, the father-king leaving the household and realizing the Dharma-door; 10. from "At that time the prince..." onward, the prince succeeding to the throne and propagating the great transformation. Second, from "Son of the Buddha, what do you think?" onward, he unites the past and the present. Second, from "After that Buddha passed into parinirvāṇa..." onward, she saw many Buddhas in the interim, forty being briefly listed. Third, from "Her last Buddha..." onward, directly explains the time of attaining the Dharma. 'The last' is simply after sixty hundred million nayutas. Fourth, from "Son of the Buddha, since I attained this..." onward, explains her cultivation and polishing over many kalpas. Therein are two: 1. practicing over kalpas [numbering as] the dust motes of one kṣetra, wherein are also two: first, practicing for many kalpas without exhausting the realm of a bodhisattva; next, from "Son of the Buddha, if there are..." onward, explaining that bodhisattvas are difficult to encounter, and those who see them do so not in vain. 2. From "Son of the Buddha, I saw..." onward, practicing over kalpas [numbering as] the dust motes of a hundred kṣetras, wherein are also two: first, practicing and realizing over many kalpas without knowing the liberation of a bodhisattva; next, from "Why is this?" onward, explaining the reason for not knowing. In the explanation are also two: first, generally demonstrating its depth and vastness. This means that the reason it is not known is that it matches the boundlessness of noumenon and phenomena, equalling the realm of all Buddhas. Thus, this is the liberation of a bodhisattva of equal enlightenment, unknown to the ten stages, hence it is called Samantabhadra's liberation. Next, from "Son of the Buddha, on the Buddha-kṣetras..." onward, she specifically reveals the characteristics of this depth and vastness being difficult to know. This means that a single pore cannot be exhausted, to say nothing of the vast functions of many pores and many bodies, because this is an inexhaustible and boundless Dharma-door. Therein are five: 1. seeing the vessel world within a pore, 2. seeing the world of the sambodhi of wisdom, 3. seeing the world of sentient beings, 4. seeing the practice of bodhisattvas, and 5. from "Son of the Buddha, I..." onward, concluding generally that its depth and vastness are inexhaustible.