大方廣佛華嚴經隨疏演義鈔 36.48

36.48

Regarding the Commentary's statement, "First presenting the essence": this is the second purpose of coming [into being], as explained in the preceding chapter. Regarding the Commentary's statement, "Specifically, it is correlated in sequence with the ten abodes," and so forth: the subsequent explanations implicitly cite the sūtra text. For instance, explaining Indra as "guiding the worldly realm"—Indra translates here as sovereign (di) or master (zhu); that is, in the subsequent ten dharmas encouraged to be practiced in the Abode of Generating the Mind, it says, "Namely, diligently making offerings to the buddhas, delighting in dwelling in saṃsāra, guiding the worldly realm to eliminate evil deeds, and even serving as a refuge for suffering sentient beings"—all have the meaning of being a master. From the second onward, it merely takes the meaning inherent in the name without citing the sūtra text. Regarding the Commentary's statement, "One may also specifically clarify the ten dharmas of superior progression in the ten abodes; reflect on this": for the first of the abodes, the sūtra text was already cited; as for reflecting on the remaining nine: for the second, with the superior progression of Cultivating the Ground, it says practicing recitation, extensive learning, solitude and tranquility, associating with good spiritual friends, thoroughly comprehending the meaning, and so forth, because these all have the meaning of the blossoming of a lotus flower. The third refers to contemplating the sentient beings' dharmadhātu and so forth, because it is a jewel of wisdom. The fourth is thoroughly knowing the buddha-dharmas of the three times and so forth, because it is supreme. The fifth is knowing that sentient beings are boundless, measureless, innumerable, and inconceivable, because the Great Vehicle is like an adamantine vow-mind. The sixth is learning that all dharmas are markless, without essence, impossible to cultivate, and so forth, because it is like fragrance. The seventh is expounding that the one is the many and expounding that the many is the one, the words following the meaning and the meaning following the words, and so forth, because it is delightful. The eighth is knowing kṣetras, sustaining kṣetras, observing kṣetras, visiting kṣetras, and receiving the buddha-dharma, because it is bright and pure. The ninth is skillfully learning the Dharma King's skillful rules and guidelines, because it is maintainable. The tenth is learning the ten kinds of knowledge, because it is pervasive like space. Regarding the Commentary's statement, "Wisdom being bright, darkness ceasing, the benefit of kindness bringing coolness, and responding fully to vessels": the moon has four virtues, which correspond to the Buddha's three dharmas. Brightness is the virtue of wisdom, the ceasing of darkness is the virtue of elimination, coolness is the virtue of kindness, and fully responding to vessels is also the virtue of kindness. Furthermore, because it possesses the above three virtues, it can respond everywhere. Regarding the Commentary's statement, "The distinct names are the fruits of their own stage of the ten abodes": because the previous kṣetras were correlated with superior progression, these are correlated with their own stage, fully presented as in the text below. Regarding the Commentary's statement, "By means of these ten causes..." below: this concludes and completes it. Above it provisionally accords with what follows, causing one to search for the root. Regarding the Commentary's statement, "As in the Chapter on the Names": not wishing to multiply words, it therefore causes one to search there. There are only minor differences in distance, while the principle is entirely identical; whether kṣetras or persons, they all pervade the dharmadhātu, multilayered and inexhaustible. Regarding the Commentary's statement, "The next two encourage contemplating the Buddha's power and further generating an exalted mind": the preceding chapter established the four propositions, which also arise from this. That is, the preceding stanza and a half refers to the text above, which is not rising from all places yet ascending to one place. In the subsequent "The ten directions are also all like this," taking the ten directions alone, the summit of Sumeru is also like this; this is not departing from all places yet ascending to all places. Taking the above single Jambudvīpa in contrast to this, it is not departing from one place yet ascending to all places; taking the above single Jambudvīpa in contrast to us now seeing the Buddha dwelling on the summit of Sumeru, it is not departing from one place yet ascending to one place. The Tathāgata's sovereign power encompasses the four propositions. Second, the southern direction. Regarding the Commentary's statement, "Comprehending the real nature of all dharmas": this is explained in terms of the verse text. The phrase "purifying the mind-ground" is explained in terms of expressing the Abode of Cultivating the Ground.