大方廣佛華嚴經疏 60.4

60.4

Second, from "Sudhana the youth, with such [thoughts]..." onward, describes his seeing [Maitreya], paying homage, and inquiring. Within this there are two parts: first, seeing and paying homage; second, inquiring. Within the former there are also two parts: first, seeing the dependent [environment]; second, seeing the primary [person], each with an expression of reverence. Within the former of these there are two parts: first, entering samādhi to express reverence; second, emerging from samādhi to pay homage and praise. Within the former of these there are three parts: first, concluding the preceding and introducing what follows; second, specifically revealing the functions of the samādhi; third, summarizing the attainment of benefit. Now for the first.

"Fixing his mindfulness" introduces the samādhi; "reflecting and contemplating" is the preparatory practice (prayoga) for the samādhi; "faith and aspiration" are the causes of the samādhi; and from "entered into the all-pervading..." onward defines the name and characteristics of the samādhi.

Second, from "manifesting everywhere..." onward specifically reveals the functions of the samādhi, which is the simultaneous operation of calming and insight. Within this there are two parts: first, explaining the wondrous function wherein wisdom is identical with concentration. Within this, he first arrays clouds of bodies throughout the dharmadhātu; and second, from "equal to space..." onward, accords with the true source of dharmatā. Second, from "and definitely knew..." onward explains the profound contemplation that accords with the dharmadhātu. Within this there are three: first, understanding that dharmas arise from conditions; next, from "free from annihilation..." onward, wisdom according with the absence of intrinsic nature; third, from "knowing all dharmas to be like a sprout growing from a seed..." onward, converging and returning to the middle way. These three are unobstructed; that is, the three contemplations in a single mind. Now for the first. Recompensing good and evil is why it says "arising from karma." The fruit being produced from its seed is why it says "arising from causes." Cultivating oneself to achieve buddhahood has faith as the source of the path. Evoking another's transformation body causes the reverent mind to appear at once.

Second, regarding according with the absence of intrinsic nature: "Free from inverted views" encompasses the three and four inversions. The four inversions mean apprehending the permanent in the impermanent—this is called an inversion; when one sees the real noumenon, such inversions do not exist. If one takes the impermanent as permanent, that too is not seeing the noumenon as it truly is, because it destroys the marks [of phenomena]. "The view of Īśvara" means the view that Maheśvara can produce the myriad things. Knowing that things arise from one's own karma, they therefore do not arise from another. "Free from the view of self and other": rigidly grasping self and other runs contrary to pratītyasamutpāda. "The view of extreme grasping": adamantly grasping saṃsāra and so forth as having an absolute beginning and end. "Free from existence and non-existence": proceeding from non-existence to existence is termed "arising"; proceeding from existence back to non-existence is termed "cessation." Since their essence is free from arising and cessation, how could existence and non-existence apply? Knowing that emptiness is unarisen dispels dharmas in terms of noumenon. Knowing that they lack mastery (asvatantra) dispels dharmas in terms of conditions. Knowing that they arise from the power of vows dispels dharmas in terms of causes.

Third, regarding converging and returning to the middle way: although every single phrase is free from the above faults, here I will explain them generally. "Like a sprout growing from a seed": because it arises from conditions such as water and soil, it is not non-existent; this is like the first section. Arising from conditions, it has no intrinsic nature, and therefore is not existent; this is like the second section. Being neither existent nor non-existent is precisely the middle way. In this manner, freedom from annihilation and permanence and so on can be deduced by analogy. "Seed and sprout" horizontally illustrates the myriad dharmas; "like a seal producing an impression" vertically illustrates the various dharmas. The Nirvāṇa Sūtra says: "This skandha ceases and that skandha arises in succession, just as when a wax seal impresses clay, the seal is destroyed and the impression is formed," and so forth. The subsequent phrases apply horizontally and vertically alike. Understanding that the world is manifested by the mind is also the contemplation of mind-only; with mind as condition it manifests yet lacks intrinsic nature, which is the contemplation of the middle way. The rest can all be understood accordingly.

Third, from "Sudhana the youth..." onward summarizes the attainment of benefit.

Second, from "arising from the earth..." onward describes his emerging from samādhi to pay homage and praise. Within this there are three parts: first, physical reverence by circumambulation; next, from "giving rise to this thought..." onward, mental reverence by contemplation; finally, in the verses, verbal reverence by praise. In the second, he adduces the virtues of the one capable of dwelling there to praise the tower in which he dwells, as fully shown by the first line. The phrase "this great tower" runs through all the lines. Within this it is divided into ten: first, revealing its superiority in terms of the sphere; second, from "is the entry into all profound..." onward, revealing its wondrousness in terms of virtue; third, from "is using a single kalpa..." onward, revealing its mastery in terms of function; fourth, from "is before all sentient beings..." onward, revealing its superiority in terms of practice; fifth, from "is capable of dwelling in dharmas difficult to know..." onward, revealing its depth in terms of contemplation; sixth, from "is dwelling in great loving-kindness and compassion..." onward, revealing its superiority in terms of antidotes; seventh, from "is, although dwelling in the four dhyānas..." onward, clarifying mastery in terms of calming and insight; eighth, from "is, although regarding all karmic afflictions..." onward, revealing superiority in terms of altruistic practice; ninth, from "is, although practicing the nine successive absorptions..." onward, clarifying mastery in terms of guarding the practice of the Hīnayāna; tenth, from "this great tower..." onward, concludes with the dwelling place of virtue. Among the previous nine, except for the first two and the fifth, all operate both provisional and real, noumenon and phenomena, in tandem.

Third, regarding the verbal praise in verses, there are fifty-five verses, divided into two: the first thirty-four verses in seven-character lines cite virtues to praise the place; the latter twenty-one verses in five-character lines point to the place to illuminate the virtues. Within the former there are two: the first two are general praises—one in terms of stage of practice, one in terms of name and virtue; the remaining verses specifically address virtuous practices, within which are four: first, seven verses on the superiority of self-benefiting practices; second, ten verses praising the superiority of altruistic practices; third, eight verses praising the superiority of merits; fourth, seven verses praising the superiority of skillful means. In the latter five-character lines pointing to the place to illuminate virtues, although the words rely on the environment, the intent lies in praising the primary [person]. Within this there are six: the first two concern converting those below; the next two concern contemplating above; the third has five verses clarifying mastery in samādhi; the fourth has seven verses clarifying the breadth and depth of wisdom; the fifth has one verse revealing his impartiality; the sixth has four verses concluding the virtues, expressing reverence, and imploring for mercy and requesting empowerment.

Second, from "at that time..." onward describes seeing the primary recompense, within which are two: first, seeing; second, paying homage. Within seeing there are two: first, yearning with aspiration to behold him; second, from "then he saw..." onward, directly beholding the Compassionate Honoured One. It mentions coming from another place because he gathers and transforms [beings] by accommodating their capacities, because he returns to the origin, and also to reveal that the Compassionate One arrives in response to thought without being attached to any place.

Second, from "Sudhana, having seen [him]..." onward describes the performance of the ritual of reverence. Within this are five: first, physical and mental prostration; second, from "at that time, Maitreya..." onward, praising his virtues and giving prediction; third, from "at that time, Maitreya..." onward, reiterating the ritual of reverence; fourth, from "at that time, Maitreya..." onward, praising again and giving prediction again; fifth, from "at that time, Sudhana..." onward, rejoicing in the encounter and being mindful of kindness. Within the second of these there are two: first, the prose. Pointing him out is done to let the assembly behold him together and follow his practice. Next are the verses of direct praise, containing one hundred and thirteen verses, divided into three: the first single verse points to the assembly in general praise; the final verse briefly indicates the subsequent spiritual friend; the intermediate verses specifically praise the supreme virtues. Within these there are three: the first twenty-two verses praise him directly addressing Sudhana, within which are also three: the first nine praise his virtues and welcome his arrival; the next two clarify the causes and conditions of his coming, because externally it is due to spiritual friends and internally he is endowed with virtuous conduct; the last eleven verses clarify the purpose of his coming. Second, from "you all, behold..." onward, twenty-six verses address the assembly, urging them to praise him. Within this are five: the first four are general praises; the next four praise his compassion which is identical with wisdom; the next seven praise his wisdom which is identical with compassion—jñeya (eryan) is translated here as "the knowable," and the Mahāyānasaṃgraha says: "The stage of the knowable is the tenth stage," which is explained here in terms of completely cutting off the ten kinds of cognitive obscurations (jñeyāvaraṇa); the next six verses generally praise all his virtues; the final five verses praise the wondrous fruit that he will attain. Third, from "your practice..." onward praises him directly addressing Sudhana again. This is divided into five: the first twenty-six verses praise the virtues of his future fruit—the first two general, the rest specific; second, from "you, in..." onward, seven verses jointly praise his future and present virtues; third, from "the faculties..." onward, eight verses praise the virtue of his encountering friends; fourth, five verses praise the virtue of his swiftly accomplishing the stages and practices; fifth, seventeen verses generally illuminate all virtues and conclude with praise to inspire joy.

Third, reiterating the ritual of reverence, within which are three: first, defining the cause of reverence, because of hearing his virtues praised; next, from "Sudhana, hearing..." onward, his physical and mental sorrow and reverence; finally, from "by the power of Mañjuśrī's mindfulness..." onward, making offerings of flowers to express sincerity. The mention of "the power of Mañjuśrī's mindfulness" symbolizes that it is due to faith and wisdom. Flowers are established through virtues; necklaces are accomplished through practices. It says "filling his hands" because faith and wisdom are complete. Scattering them over Maitreya is because he gathers and accomplishes the cause and completes the future fruit.

Fourth, praising again and giving prediction again, and fifth, rejoicing in the encounter and being mindful of kindness, are both clear from the text. (Hereafter enters the seventy-eighth fascicle of the sūtra.)