大方廣佛華嚴經隨疏演義鈔 85.32

85.32

Regarding the commentary's phrase, "Next, the words 'what is called' below specifically take up the earlier question": if Sudhana had not asked in full earlier, how could it be taken up here? Therefore, the commentary earlier said, "How could the spiritual friend comprehend?" Regarding the commentary's phrase, "it also immediately constitutes fulfillment": the earlier explanation was that only by completely understanding the conditioned and unconditioned as neither one nor different can one achieve fulfillment. The present intended meaning is: completely understanding them as neither one nor different already exhausts the ultimate, and therefore it immediately constitutes fulfillment. Regarding the commentary's phrase, "Now, due to superior understanding, there is receptive tolerance toward the objective realm": this refers to the *Vijñaptimātratā* explanation of faith, which states: "Its nature is that of having deep receptive tolerance, fondness, and desire toward reality, virtue, and capacity, with purity of mind." This has been frequently cited previously; here, these words are used individually. Regarding the commentary's phrase, "Mañjuśrī's Prajñā explains the single-practice samādhi," and so forth: there are the *Sūtra of Mañjuśrī's Questions* and the *Sūtra Spoken by Mañjuśrī*; what is used here is the "Mañjuśrī Division" within the *Mahāprajñāpāramitā-sūtra*, because it gathers both of those two sūtras into the larger collection. Moreover, its meaning is: "One who wishes to enter the single-practice samādhi must first draw near to those who understand prajñā, listen to, inquire about, and receive [their teachings], and only then can one enter. To say 'single practice' means the practice of the single dharmadhātu, which is also devoid of oneness." It also says: "The single characteristic of the dharmadhātu: binding conditions to the dharmadhātu, unmoved from the dharmadhātu." Regarding the commentary's phrase, "by the power of the hearing-perfuming of one's fundamental understanding-nature": the "Pure Practice Chapter" has already stated that when the ten faiths are fulfilled in the mind, one enters this first abode; because faith is fulfilled, one clearly abides determinately in bodhicitta. Among the three minds, because the mind of understanding is augmented, it is the essence of the abode. As for the word "unfolding-generation" (kaifa): generating the mind (faxin) has two aspects: the first is initial arising, which extends through the ten faiths; the second is unfolding-generation, which resides in the first abode, as explained earlier. Furthermore, Preceptor Daxing of the Northern Qi upheld the recollection of the Buddha, saying: "The four-character instruction means that the two characters 'faith' and 'recollection' never depart from the mind, while the two characters 'praise' and 'respect' never depart from the body and mouth." His treatise says: "To be reborn in the Pure Land, one must have faith. If one thousand have faith, one thousand will be reborn; if ten thousand have faith, ten thousand will be reborn. When one has faith in the Buddha's name and it does not depart from mind and mouth, all buddhas will rescue them, and all buddhas will protect them. The mind constantly recollecting the Buddha, the mouth constantly praising the name, and the body perpetually paying respect—only then is it called deep faith. At any time, morning or evening, there is ultimately no dharma of lingering even momentarily in Jambudvīpa. This is the utmost essential for spurring on beginners." Regarding the commentary's phrase, "taking suchness as the Buddha, then there is no objective realm that is not the Buddha": Dharmodgata answered Sadāprarudita in the *Pañcaviṃśatisāhasrikā*: "The suchness of all dharmas is precisely the Buddha." The *Vajracchedikā* says: "'Tathāgata' means the significance of the suchness of all dharmas. Since suchness is taken as the Buddha, and all dharmas are suchness, what dharma is not the Buddha?" Regarding the commentary's phrase below, "Furthermore, if the saṃbhogakāya...": cultivating the buddha-recollection samādhi is mostly treated in terms of gradual cultivation, meaning one first contemplates the nirmāṇakāya, next the saṃbhogakāya, and later the dharmakāya; here, however, it is simultaneous. Regarding the commentary's phrase, "the hindrances and attachments": the hindrances are the five hindrances, and attachments refers to the two graspings. Therefore the sūtra above says: "Not seeing that the ten powers are empty like an illusion, / Though seeing, it is not seeing, like a blind man looking; / By conceptualizing and grasping at marks, one does not see the Buddha; / Only by ultimately leaving clinging can one see [Him]." Regarding the commentary's phrase below, "The very first good spiritual friend first explains the dharma-gate of recollecting the Buddha...": this clarifies the inquiry regarding the sequence. The dharma-gates of the fifty-five friends are different; why is this one spoken first? From the words "Because of this" downward, it answers the reason for speaking it first. In brief, there are two reasons, which can be known from the text. If argued further, there are ten points: first, as the commentary cites the *Mahāprajñāpāramitopadeśa*; second, because only by relying on the Buddha can one accomplish superior practice; third, because its merit is high and progress is easy, so as to encourage living beings; fourth, because its contemplation penetrates both shallow and deep, being able to embrace all universally; fifth, because extinguishing heavy hindrances serves as an excellent condition; sixth, because embracing both person and dharma makes it easy to receive protective empowerment; seventh, because bodhisattvas of the ten grounds all recollect the Buddha; eighth, because the auspiciousness of the Three Jewels is spoken at the start of the sūtra, following the sequence of recollecting the Buddha here first, Sāgaramegha listening to the Dharma, and Supratiṣṭhita relying on the Saṅgha; ninth, because mind itself being Buddha forms a single objective realm; tenth, to manifest that the first abode, conditioned by the Buddha, generates the mind and delights in making offerings. The tenth is the second reason in the commentary.