大方廣佛華嚴經疏 60.12

60.12

Second, from "he heard Samantabhadra…" onward is hearing and beholding the preliminary portents. Herein, he first hears and then beholds. In the first part, there are thirteen phrases: the first hears the person's name; the remaining twelve hear the stages of practice. The two characters "instantly heard" run through the subsequent phrases. Hearing here is not hearing from one person or many persons; rather, he hears in accordance with the dharmadhātu. "The grounds" refers to the stages relied upon by his own practice within the station of Samantabhadra, as well as the grounds gathered by perfect interpenetration. This phrase summarizes the eight specific ones below: 1. Expedients of the grounds, which are the preliminary practices; 2. The mind of entry; 3. The mind of emergence; 4. The mind of abiding; 5. Cultivating giving, morality, and so forth; 6. Universally operative tathatā and so forth as the realized realm, which is also the realm of the acquired scope; 7. Supernormal powers and functions, destroying heterodoxy, gathering sentient beings, and so forth; 8. Abiding in common reliance on the buddha-wisdom. 2. From "thirsting and longing to see…" onward clarifies beholding. Here there are two parts: first, longing for virtue and cultivating contemplation; second, beholding the extraordinary. In the first part: first, having heard the previous person and dharma, he gives rise to thirst and longing. Next, from "thereupon at…" onward, he cultivates contemplation. "The bodhimaṇḍa" is the place contemplated. "Vajragarbha": symbolically, it means that within the vajra-wisdom in the essence of bodhi of the buddha-fruit of his own originally believed mind, he gives rise to the contemplation of all Indrajāla Samantabhadra minds; factually, it refers to the aforementioned ground being vajra, harboring virtues and possessing adornments, hence called "garbha." Now, the structure of this sūtra ought to possess ten assemblies to accord with inexhaustibility. Furthermore, having initially arisen at the place of awakening, the meaning should return to the source. For now, following the text, contrasted with the previous two assemblies of root and branch, this has the meaning of gathering the branch back to the root; therefore, without needing a separate indication, Sudhana gives rise to contemplation and seeking directly in front of the Tathāgata's seat at the place of initial attainment in the first assembly. Next, from "gave rise to…" onward directly reveals the contemplating mind: there are eleven phrases, all giving rise to mind in accord with Samantabhadra's realm; hence he is later able to see. 2. From "Sudhana…" onward beholds the extraordinary. Here there are two parts: first, concluding the preceding, introducing the following, and simultaneously showing the causes of seeing; second, from "saw ten kinds…" onward directly beholds the extraordinary. In this there are two parts: 1. Seeing auspicious signs, ten phrases in five pairs, each first treating the relying pure land and then the sentient beings dwelling therein; 2. Beholding light: the preceding portents directly saw a single pure kṣetra; this clarifies seeing repeatedly. Furthermore, the former is coarse, this is subtle; the former is essence and marks, this is activity and function; yet both are the lands of Samantabhadra's circumstantial retribution.