新華嚴經論 18.7

18.7

Third, explaining the meaning following the text is divided into two parts: first, outlining the general meaning of the sūtra; second, explaining the meaning following the text. As for the first, outlining the general meaning of the sūtra, it is divided in outline into three sections: First, from the opening words "At that time" onward, there are thirty-three and a half lines of prose in the sūtra, which together with the verses amounts to fifty-five lines; this clarifies the section in which the Bodhisattva Vīryamati requests the Dharma. Second, from "At that time the Bodhisattva Dharmamati" onward, there are six lines of the sūtra; this clarifies the section in which the Bodhisattva Dharmamati assents to expound [the Dharma]. Third, from "Disciples of the Buddha! A bodhisattva-mahāsattva…" onward, reaching straight to the end of the chapter together with the verses; this collectively clarifies the section containing the exposition of the Dharma proper. From within the first section, the request for the Dharma, its meaning is divided into two parts: first, outlining the textual meaning of this section of the sūtra; second, explaining the meaning following the text. As for the first, outlining the textual meaning of this section of the sūtra, it is divided in outline into three sections: First, from "At that time" onward down to "Furthermore," there are twelve lines of the sūtra; this clarifies the section in which the Bodhisattva Vīryamati first raises the request for teachings. Second, from "Just as all bodhisattvas…" onward down to "May you expound all the sequential stages of the bodhisattva's practice," there are twenty-one lines of the sūtra; this clarifies the section where the Bodhisattva Vīryamati brings up together the practices that should be cultivated in the current stage, as well as repeats the exhortation through the benefits attained, expounding the protection of the Dharma. Third, from "At that time" onward, there is approximately one line of the sūtra; this clarifies the section where Vīryamati repeats his request in verse. As for the second part, explaining following the text: from the beginning, "At that time"—"that" means "this," stating that it was at the time when this teaching was spoken. As for "the Bodhisattva Vīryamati," the name is established in reference to the stage's preparatory practice, and this is a general designation common to the ten kinds of wisdom. Because in presently desiring to accomplish the progression in this stage one must rely on the efficacy of vigor. "Wisdom" has the sense of illuminating, and "vigor" has the sense of non-deliberation; by means of wisdom without deliberation, one illuminates the efforts of intentional activity. Intentional activity is fundamentally devoid of effort, and all phenomena are originally pure of themselves. That all phenomena are pure of themselves is called "vigor" (jīng). Answering with effortless wisdom, knowing faculties and benefiting beings, is called "progress" (jìn). This is a designation in reference to the cultivation and advancement that accomplish the stage. "Bodhisattva" is as commonly explained. As for "addressed the Bodhisattva Dharmamati"—"addressed" (bái) means to make clear; by clarifying and formulating it in words, he articulates its clarity. As for "ascending the vehicle of all-knowledge," this clarifies entering this stage. Because a bodhisattva of this stage rides the vehicle of all-knowledge, is born into the house of the Tathāgata, enters the wisdom of the Buddha species, becomes a child of the Buddha, and is constantly gathered in and sustained by all buddhas. Since the corresponding clarity of wisdom confers benefit, it is said to be "gathered in and sustained." As for "attaining the vast treasuries of all bodhisattvas," these are the ten treasuries such as the treasury of wisdom and the treasury of compassion in the ten dedications. From "by what skillful means" onward are the ten sets of ten teachings in the exposition proper. As for the "six spiritual penetrations": they are the spiritual penetration of the body, the spiritual penetration of the heavenly ear, the spiritual penetration of the heavenly eye, the spiritual penetration of past lives, the spiritual penetration of others' minds, and the spiritual penetration of the extinction of contaminations. The spiritual penetration of the body means that within a single kṣaṇa the body follows the function of wisdom, completely pervades the ten directions, manifests form-bodies before [beings], and universally responds in accordance with their faculties. The spiritual penetration of the heavenly ear means that the ear faculty constantly hears all sounds in the ten directions. The spiritual penetration of the heavenly eye means that the eye faculty constantly sees all coarse and subtle forms in the ten directions. The spiritual penetration of past lives means that wisdom follows the dying here and being born there of all sentient beings throughout the three times, completely knowing the cause and effect of the karmic actions they have done. The spiritual penetration of others' minds means that in a single thought-moment one can know what is desired in the mental thoughts of all sentient beings throughout the three times. The spiritual penetration of the extinction of contaminations means that in following wisdom one completely knows all phenomena, yet without passions and desires or a mind that accords with delusion and craving. This sūtra also contains ten kinds of spiritual penetrations, as spoken in the "Chapter on the Ten Spiritual Penetrations." As for the "three clarities": first, past lives; second, the heavenly eye; third, the extinction of contaminations; these are called the three clarities. As for the "four fearlessnesses": first, the fearlessness of all-knowledge; second, the fearlessness of the extinction of contaminations; third, the fearlessness of explaining the obstacles to the Path; fourth, the fearlessness of explaining the path to the exhaustion of suffering. As for the "marks and characteristics," they are the "ocean of marks of the ten bodies" in this sūtra. As for "powers and fearlessnesses," they are the ten powers. First, the power of [knowing] what is possible and impossible; second, the power of karma; third, the power of concentration; fourth, the power of faculties; fifth, the power of desires; sixth, the power of natures; seventh, the power of the path leading everywhere; eighth, the power of past lives; ninth, the power of the heavenly eye; tenth, the power of the extinction of contaminations. These are the ten. Karmic fruition in the three times is called "possible" (the proper place), while thoroughly understanding non-existence is called "impossible" (not the proper place). The author of the treatise speaks in verse: