大方廣佛華嚴經疏 60.13

60.13

Part three, from "Then Sudhana" onward, explains seeing, hearing, and entering realization. Within this there are three parts: first, concluding the preceding and introducing what follows, because beholding the earlier signs gave rise to the resolve that he must surely see [Samantabhadra]; second, from "Thereupon Sudhana completely gathered" onward, generating the contemplation and advancing in practice: first, gathering distractions to abide in meditative concentration; next, exerting vigor without backsliding; next, contemplating that his essence is omnipresent, as he takes the dharmadhātu as his body; next, compassion and wisdom being horizontally vast; next, vows and practice being vertically exhaustive; and finally, obtaining the fruit of the perfect cause. This broadly gathers all contemplations: a practitioner who wishes to see [Samantabhadra] should model their cultivation on this; apart from this contemplative mind, even if one sees him, it will not be superior. Third, from "Then Sudhana" onward, directly clarifies seeing, hearing, and entering realization. Within this there are two parts: first, directly seeing, hearing, and entering realization; and next, hearing the Buddha's virtues that are difficult to conceive. The first also has two parts: first, revealing the obtained benefit and the perfect cause; and next, the fulfillment of the stages equal to the Buddha. The former divides into four: 1. seeing the body and obtaining benefit; 2. the crowning touch and obtaining benefit; 3. revealing the causes to be profound and vast; 4. contemplating the functions to be boundless. The first has two: first, seeing the superior body; next, obtaining profound benefit. The former has four: 1. generally seeing the physical marks of superior virtues; 2. individually seeing the manifestations from the pores; 3. repeatedly contemplating what is contained within the essence; 4. concluding with general omnipresence. Now to the first: this is because he earlier gave rise to superior thoughts before the lion throne at the site of enlightenment. Second, from "He saw Samantabhadra's body" onward, individually seeing the manifestations from the pores spreading vastly throughout the dharmadhātu. In reality, they are layered and endless; here, twenty layers are briefly revealed, also corresponding to the eleven states of mind previously generated by Sudhana's yearning. The first five minds, such as the vastness like space, pervade these phrases; the remaining six minds individually produce the other phrases. Setting aside the very first phrase, the next five phrases are due to the previous mind of clearly contemplating the site of enlightenment, hence emanation of clouds and so forth adorn the site of enlightenment. The next three phrases from "Praising the bodhicitta" onward are due to the previous mind of entering the ocean of the Buddha's teachings. The next phrase and the very first phrase are due to the mind of transforming the realm of sentient beings. The next four are due to the previous mind of purifying all lands, combined with the mind of transforming sentient beings. The final six phrases are due to the previous mind of abiding in all kalpas and the mind of proceeding to the Tathāgata's ten powers to the utmost. Contemplate them all according to the text. From this it is known that each arises according to the capacity seen by one's own mind. Third, from "Then Sudhana" onward, repeatedly contemplating what is contained within the essence. Within this there are two parts: first, concluding the preceding and introducing what follows; and next, from "Again contemplated" onward, directly revealing it. In this there are also two: first, seeing the three thousandfold world system; and next, from "Just as he saw this" onward, analogously extending to the ten directions and the three times. Fourth, from "Just as in this Vairocana" onward, concluding with general omnipresence. The text presents four analogies without concluding with Samantabhadra within the particles of dust. Thus we know that previously, the body contained the dharmadhātu boundlessly vast, revealing the meaning of 'universal' (samanta); now, this body containing the dharmadhātu completely sinks into the dust, gentle and unobstructed, clarifying the meaning of 'benevolent/worthy' (bhadra). Pervading internally and externally, with all limitations utterly exhausted, he is therefore named Samantabhadra. Second, from "The youth Sudhana saw" onward, clarifies obtaining profound benefit. Having already attained the perfections of wisdom, this clearly shows that the stages are fulfilled; how much more so with the ten representing the inexhaustible! Part two, from "After the youth Sudhana obtained" onward, clarifies the crowning touch and obtaining benefit. Within this there are three parts: first, the crowning touch; next, from "Having touched" onward, obtaining benefit—earlier he contemplated outward, thus obtaining the perfections of wisdom; here, the crowning touch is direct realization, thus obtaining samādhis; finally, from "Just as in this Sahā" onward, concluding with general pervasion, truly because Sudhana is equal to Samantabhadra. Part three, from "Then Samantabhadra" onward, clarifies that the causes are profound and vast, for when the causes are profound, the fruit is abundant. The text divides into three: first, question and answer to verify the seeing; second, revealing the causes to be profound and distant; third, concluding the causes to yield the fruit. In the second there are three parts: 1. individually clarifying the practice of seeking bodhi, wherein there are two: first, directly revealing what was practiced; and next, from "Good man, in... I" onward, concluding the severance of faults and the accomplishment of virtues; 2. from "I adorned" onward, generally clarifying the practices of compassion and wisdom; 3. from "In the ocean of my teachings" onward, individually clarifying the practice of seeking the Dharma. Therein, first, inversely revealing that there was nothing he could not relinquish: if he would not begrudge even a single line of text, how much less an entire collection? Because a single line is one that contains all, just like a single drop of the ocean. Next, from "The Dharma I sought" onward, reveals the purpose of the seeking, concluding that the explanation is inexhaustible. Part three, from "Therefore, good man, by such as these, I..." onward, concludes the causes to yield the fruit. Therein, first, concluding the causes: because they have the efficacy of accomplishing the fruit, they are called 'powers'. The text contains ten phrases: the first four are conditional causes (pratyaya-hetu); the next two are revealing causes (vyañjaka-hetu); the last four apply to both conditional and revealing causes. Next, from "Attained this" onward, accomplishing the fruit, meaning that through the revealing causes one attains the fruit of the dharmakāya, and through the conditional causes one attains the fruit of the physical body. Part four, from "Good man, look at..." onward, contemplating the functions to be boundless. Within this there are three parts: first, citing the benefit to urge contemplation; next, contemplating and seeing the extraordinary; and finally, comparative assessment to reveal superiority. Now to the first, which has an introduction, an explanation, and a conclusion. The initial introduction is understandable. Second, from "My this..." onward, is the explanation, within which are two: 1. clarifying that seeing and hearing are difficult; 2. from "If sentient beings..." onward, clarifying that both seeing and hearing bring benefit. Within this there are three parts: first, clarifying the benefit of not backsliding from bodhi; next, from "Or there are sentient beings" onward, the benefit of ripening roots of goodness; and finally, from "By such as these, I..." onward, generally concluding that through multiple approaches they all do not backslide and are ripened. Therein, first, through multiple approaches they all do not backslide; and next, from "If sentient beings see or hear" onward, various beings are all ripened. A pure realm can give birth to a body; how does it give birth? There are two meanings here: first, in terms of the body and realm of dharmatā, taking the realm as its essence is called a pure realm, while taking the body as its essence is called a pure body. Since there is a distinction in that which depends, but one wishes to reveal that the essence upon which they depend is one, it says 'gives birth to a body'. Second, in terms of marks and functions: the pure realm is the realm depended upon, whereas the pure body is the realm within the body; wishing to reveal the mutual interpenetration of body and land, it therefore says 'gives birth to a pure body'. Next, from "You should contemplate" onward, general conclusion. Second, from "Then Sudhana" onward, contemplating and seeing the extraordinary. Within this are three: first, seeing the three worlds contained within the pores; next, from "Also saw Samantabhadra" onward, seeing Samantabhadra's body pervading all lands and producing great functions; and finally, from "Then the youth Sudhana" onward, seeing his own body equal to Samantabhadra's transformations. Third, from "Furthermore, Sudhana" onward, comparative assessment to reveal superiority. Within this are three: first, assessing the roots of goodness; second, from "From the initial resolve" onward, assessing the oceans of lands entered; third, from "The youth Sudhana, toward Samantabhadra..." onward, jointly revealing the superior marks of the above two. Within this are two: first, individually clarifying the horizontal and vertical depth and breadth, wherein there are the three worlds: 1. the world of vessels. Surpassing with a single step shows horizontal breadth; exhausting future kalpas clarifies vertical exhaustion; still being unable to know reveals depth and distance; 'treasury' refers to containing; 'universally entering' refers to vast pervasion. The rest can be understood. Next, from "The youth Sudhana, in..." onward, generally concluding equal omnipresence. Not disappearing here and appearing there is because the marks of disappearing and appearing are identical to dharmatā, and because this mark and that mark are mutually identical. Second, from "At that time" onward, clarifies the fulfillment of the stages equal to the Buddha. Therein, the first phrase clarifies one's own attainment; all the rest are equal to the above: the first is equal in the perfection of the cause, and the next is equal in the fulfillment of the fruit. From "One body" onward, individually reveals the marks of equality; this corresponds in meaning to equal enlightenment (samyak-sambodhi); since the causal stage is already fulfilled, there is nothing further to cultivate, hence it merely speaks of equality without discerning further seeking. This is instantaneous accomplishment in a single lifetime, and the arrangement of stages is also complete, not merely understood in terms of the perfect interpenetration of the beginning and the end in the contemplation of noumenon. The above explanation of seeing, hearing, and entering realization is concluded.