華嚴經探玄記 5.9

5.9

第二用融中，初一句用融所由；次不起等，正明用相。此中不起此而昇彼者，古人三釋。一云：本釋迦身不起道樹，別起應化以昇天上。若依此釋，昇天之身是重化身，既非深妙，恐乖文意。一云：不起是法身，昇天是化用。此恐非理，豈可法身坐道樹耶？一云：此昇天是不往而至，以往即不往故，所以不起也；不往即往故，所以昇天也。如不來相而來名善來等。若依此釋，但是無昇相而昇天，非是樹下有不起之身，故亦難用。今解此文，略有八義：一約處即入門，謂以一處中有一切處故，是故此天宮等即本來在彼樹王下中，故云不起也。然先未用此天宮處，今欲於中說法用故，說為昇也。又相即故不起也，門別故有昇也。二約佛，謂此坐樹王下之佛身，即遍法界一切處故。是故佛身本來在彼忉利等處故不待起也，今欲用此忉利門中之佛，故曰昇也，是故若起即不成昇也。三約時，謂由此樹下座上佛身，即遍前後際、等九世十世一切時故，是故此佛坐樹下時昇天，去時到天處時，一一時皆遍法界攝前後際盡，即知坐樹下時永無起時法，云不起也。若正去時亦如此，故唯有去無餘也。皆念念不相至，各各收法界，如是緣起門，無礙恒不雜。四約法界門，謂此昇去無自性故，即攝真如法界，以彼樹下坐等，亦不異真故，同真如在去門顯，顯故不起而昇也。五約緣起門，謂坐由行故坐，坐在於行中，行由坐故行，行在於坐中。是故由行中坐，故昇天即不起也；由坐中行，故不起而昇天也。行坐無礙故，即昇常坐、即坐恒昇故也。六約佛不思議德，謂即不起此坐，即是行、即是臥、即是住，即是到一切處、即是作一切事，並非下地所知。七約所表，謂表前位行成究竟堅固不壞，故云不起前座；而有赴機用，故云昇也。八約成會，謂後會必具前，故不捨前而成後。若捨則壞緣起，是故不起前而昇後也。

Second, within the fusion of functions: the first sentence is the source of the fusion of functions; next, "without rising..." and so forth correctly clarifies the characteristics of function. Here, regarding "not rising from this and ascending to that," ancient masters had three interpretations. One says: the original Śākyamuni body does not rise from the tree of awakening, and separately arises as an emanation to ascend to heaven. If relying on this interpretation, the body ascending to heaven is a secondary nirmāṇakāya, which, not being deep and wondrous, is feared to contradict the meaning of the text. Another says: not rising is the dharmakāya, and ascending to heaven is the function of emanation. This is feared to be unreasonable; how could the dharmakāya sit at the tree of awakening? Another says: this ascending to heaven is arriving without going, because going is precisely not going, therefore he does not rise; not going is precisely going, therefore he ascends to heaven. Just as coming with the characteristic of not coming is called "well come" (svāgata) and so forth. If relying on this interpretation, it is merely ascending to heaven without the characteristic of ascending, not that there is an unrisen body beneath the tree; thus it is also difficult to apply. Now, interpreting this text, there are briefly eight meanings: First, in terms of the gate of mutual entering of places: because all places are within a single place, therefore this heavenly palace and the like are originally within beneath that king of trees; hence it says "not rising." However, previously this heavenly palace place was not utilized, and now, wishing to utilize it to expound the Dharma, it is said to be "ascending." Furthermore, because they are mutually identical, he does not rise; because the gates are distinct, there is an ascending. Second, in terms of the Buddha: this Buddha body sitting beneath the king of trees pervades all places of the dharmadhātu. Therefore, the Buddha body is originally in that Trāyastriṃśa and other places, hence does not await rising; now, wishing to utilize the Buddha within this gate of Trāyastriṃśa, it is called "ascending"; therefore, if he rose, it would not constitute ascending. Third, in terms of time: because this Buddha body on the seat beneath the tree pervades the prior and posterior limits, equalling all times of the nine and ten periods, therefore when this Buddha sits beneath the tree, when ascending to heaven, when departing, and when reaching the heavenly place, each and every time pervades the dharmadhātu and exhausts the prior and posterior limits; that is, knowing that when sitting beneath the tree, there is eternally no dharma of a time of rising, it says "not rising." When actually going, it is also like this; therefore there is only going and nothing else. None of the moments reach one another, and each gathers the dharmadhātu; such a gate of conditioned arising is unobstructed, constant, and unmixed. Fourth, in terms of the gate of the dharmadhātu: because this ascending and going lacks inherent nature, it encompasses the dharmadhātu of true suchness; since sitting beneath that tree and so forth are also not different from the true, being identical with true suchness, it manifests in the gate of going; being manifest, he ascends without rising. Fifth, in terms of the gate of conditioned arising: sitting is sitting on account of walking, sitting being within walking; walking is walking on account of sitting, walking being within sitting. Therefore, by virtue of sitting within walking, ascending to heaven is precisely not rising; by virtue of walking within sitting, he ascends to heaven without rising. Because walking and sitting are unobstructed, ascending is constantly sitting, and sitting is perpetually ascending. Sixth, in terms of the Buddha's inconceivable virtues: not rising from this seat is precisely walking, is precisely lying down, is precisely standing, is precisely reaching all places, and is precisely performing all actions; none of these are knowable by lower stages. Seventh, in terms of what is expressed: expressing that the practice of the previous stage is fulfilled, thoroughly steadfast, and indestructible, it therefore says "not rising from the previous seat"; yet having the function of responding to capacities, it therefore says "ascending." Eighth, in terms of completing the assembly: the subsequent assembly necessarily possesses the preceding, therefore without abandoning the preceding it completes the subsequent. If it were abandoned, it would destroy conditioned arising; therefore, without rising from the preceding, he ascends to the subsequent.