新譯華嚴經七處九會頌釋章 1.41

1.41

Explanation: The upper half of the verse versifies the teachings of the ten treasuries; the lower half sequentially versifies the teachings of the ten dedications of merit. Because a bodhisattva of actual practice further cultivates the ten practices to advance toward the ten dedications of merit, only after the practices are the ten treasuries explained. Furthermore, the ten abodes are the lower worthies, the ten practices are the middle worthies, and the ten dedications of merit are the upper worthies; proceeding from shallow to deep and from coarse to fine, only after the practices are the ten treasuries explained. What are the ten? First, the treasury of faith; second, the treasury of morality; third, the treasury of shame; fourth, the treasury of conscience; fifth, the treasury of extensive learning; sixth, the treasury of giving; seventh, the treasury of wisdom; eighth, the treasury of mindfulness; ninth, the treasury of retention; tenth, the treasury of eloquence. There are also two ways to explain the name of these treasuries: first, the general; second, the specific. First, as for the general name: each of the ten practices such as faith essentially contains the boundless dharmadhātu and generates inexhaustible fruits; therefore they are named treasuries. Second, as for the specific names: first, a bodhisattva at this rank accords with and generates deep faith in such teachings as the three emptinesses and the three natures; hearing dharmas difficult to conceive, their mind is not timorous; toward the Buddhas, they have single-minded and firm faith; deeply knowing the Buddha's wisdom, their mind does not retreat or scatter; they guard and uphold the Buddha-seed and increase faith and understanding; according with roots of goodness, they produce skillful means; matching capacity according to time and place, they awaken all beings; such karmic activities being manifold and not just one, this is called the bodhisattva's treasury of faith. Second, at this rank they fully receive and uphold the three kinds of pure morality, universally benefiting all; they do not receive deviant morality, do not dwell in the three realms, their mind abides without regret, they do not transgress earlier proscriptions, do not study heterodox affairs, do not cling to diverse views, do not display their own virtues, do not practice pride or haughtiness, permanently cut off killing and the like, and extend compassion toward sentient beings; such activities being not just one, this is called the treasury of morality. Third, at this rank they sever shameless conduct toward the dharmas of the three times, deeply give rise to regret and shame, and extensively preach the true Dharma for sentient beings; such activities being not just one, this is called the treasury of shame. Fourth, at this rank they feel conscience over past faults, deeply give rise to the thought of revulsion toward their own body, deeply cultivate the conduct of conscience toward the Buddhas of the three times, and extensively preach the true Dharma for sentient beings; such activities being not just one, this is called the treasury of conscience. Fifth, at this rank they have extensive learning and vast erudition regarding all dharmas—the twelve causal conditionings, tainted and untainted aggregates, conditioned and unconditioned dharmas, and determinate and indeterminate dharmas—and in such dharmas they deeply give rise to correct understanding and preach the true Dharma for all sentient beings; such activities being not just one, this is called the treasury of extensive learning. Sixth, at this rank they practice ten kinds of giving, namely: giving by diminishing [one's own share], giving by exhausting [one's possessions], internal giving, external giving, both internal and external giving, giving all, giving across the past, future, and present, and ultimate giving; regarding such giving, they lack even the slightest stingy thought, their three wheels are pure, their mind does not cease, and they can renounce everything to cause [beings] to attain peace and joy; such activities being not just one, this is called the treasury of giving. Seventh, at this rank they deeply fathom the fundamental source of the causes and fruits of birth and death, obtain inexhaustible wisdom, and preach the Dharma for sentient beings; such activities being not just one, this is called the treasury of wisdom. Eighth, at this rank they obtain complete mindfulness, clearly recollecting past lives; they obtain inexhaustible mindfulness, recollecting immeasurable kalpas; regarding all dharmas, they remember and do not forget; such activities being not just one, this is called the treasury of mindfulness. Ninth, at this rank they do not forget or lose the text, phrases, principles, or meanings of the sūtras spoken by the Buddhas, retaining them without forgetting for one life or even ineffable lives; regarding the name of one Buddha or even the names of ineffable Buddhas, and extensively speaking up to one samādhi or even ineffable samādhis, their functions of dhāraṇī do not cease; such activities being not just one, this is called the treasury of retention. Tenth, a bodhisattva at this rank possesses profound wisdom and thoroughly knows the true mark of wisdom; preaching the Dharma for sentient beings, they do not contradict the Buddha's teaching; expounding one chapter or even ineffable chapters, up to one samādhi or even ineffable samādhis, they extensively preach such dharmas for sentient beings for perhaps one day, or extensively speaking up to ineffable ineffable kalpas; though the number of kalpas may be exhausted, the principle and meaning of a single text or a single phrase is difficult to exhaust. Having obtained such immeasurable eloquence, they preach the true Dharma for all sentient beings; such karmic functions being manifold and not just one, this is called the bodhisattva's treasury of eloquence. The ten treasuries have now been explained.