華嚴經探玄記 1.86

1.86

Eighth, the detailed name: "Great" (da) has ten meanings: 1. greatness of object, meaning the ten Padmagarbha realms and the ten Buddhas' three karmas with their boundless dependent and proper [rewards] serve as the object of faith, as taught in the first assembly and elsewhere; 2. greatness of mind, meaning that based on the preceding great object one arouses the great mind, as taught in the "Bhadraśrī Chapter" and the "Arousing the Mind Chapter"; 3. greatness of practice, meaning that based on the great mind one arouses great practice, as taught in the "Transcending the World Chapter" and elsewhere; 4. greatness of stages, meaning that by accumulating great practice one accomplishes great stages, namely the perfect interpenetration of the five stages and so forth, as taught from the second assembly through the sixth assembly; 5. greatness of cause, meaning that practices and stages are universally complete, bringing about and fully revealing the ultimate, as taught in the "Samantabhadra Chapter" and elsewhere; 6. greatness of result, meaning that the intrinsic result-virtues in accord with conditions are fully complete and luminous, as taught in the "Inconceivable Chapter" and elsewhere; 7. greatness of essence, meaning that the great functions are equal and all identical with the true nature, as taught in the "Nature Manifestation Chapter" and elsewhere; 8. greatness of function, meaning that in thought after thought it benefits sentient beings and instantaneously accomplishes the practices and stages, as taught in the "Minor Marks Chapter" and elsewhere; 9. greatness of teaching, meaning that each and every name, phrase, and syllable pervades all, as taught below in the summary of pervasive connection; 10. greatness of doctrine, meaning that what is signified exhausts the boundless dharmadhātu, such that a single dust mote contains the ten directions and a single thought encompasses nine eras, as taught in the eight assemblies and elsewhere. Each of these above ten meanings comprehensively encompasses all dharmas without exception; none are not called great. There are also seven meanings, as in the Yogācārabhūmi and elsewhere, where it is explained through association with the seven kinds of great nature. Furthermore, according to the Nirvāṇa Sūtra, there are three more meanings that explain "great": the sūtra says, "That which is called 'great' is termed permanent"; it also says, "'Great' means its nature is vast and extensive"; and it also says, "Being able to establish great doctrine is called Great Nirvāṇa." Furthermore, the Awakening of Faith also explains "great" through three meanings, namely essence, characteristic, and function. Next, explaining "Vaipulya" (fangguang): it also has ten meanings: 1. the meaning of omnipresence, because the words of the teaching widely pervade all directions and dust motes; 2. the meaning of universal exposition, because it universally proclaims all dharmas; 3. the meaning of profound exposition, because it explains the ocean of the profoundly deep dharmadhātu; 4. the meaning of complete encompassment, because it universally gathers the inexhaustible realm of sentient beings; 5. the meaning of vast benefit, because it necessarily causes sentient beings to attain the great benefit and bliss of the Buddha's bodhi; 6. the meaning of sweeping away, because it completely eliminates the two hindrances and karmic habituations; 7. the meaning of possessing virtues, because it completely encompasses boundless superior virtues; 8. the meaning of transcendent supremacy, because it uniquely transcends all else, without peer; 9. the meaning of inclusive containment, because it comprehensively gathers numerous diverse dharmas; 10. the meaning of vast emergence, because it can produce the great fruit of Buddhahood. However, these ten meanings are as stated in two treatises. The Mahāyānāvatāra states: 1. because it teaches antidotes for sentient beings; 2. because it possesses numerous vehicles; 3. because it possesses many adornments; 4. because it can produce immeasurable great fruits; 5. because it cuts off all heterodox views, it is called vaipulya. Furthermore, the Samuccaya explains "vaipulya" by stating that speech corresponding to the Bodhisattva Piṭaka is called vaipulya, because it is the locus of reliance for the benefit, peace, and happiness of all sentient beings, and because it proclaims vast and profoundly deep dharmas. It is also called "vast breaking," because it can vastly break all obstacles. It is also called the "incomparable dharma," because no dharmas can be compared to it. Next, explaining the meaning of "Buddha": there are also ten kinds, such as the Buddha of Non-attachment and so forth, which are fully analyzed by examining the text. Next, explaining "Flower Adornment" (huayan). Question: How many meanings does "flower" have, and what is signified by taking flowers as adornment? Answer: "Flower" has ten meanings, and what is signified is likewise. 1. The meaning of subtlety and wonder is the meaning of flower, signifying that the virtues of the Buddha's practices are free from coarse characteristics; therefore flowers are spoken of as adornment. The ones below follow this as well. 2. The meaning of blossoming, signifying that practices flourish and unfold because the nature has opened into awakening. 3. The meaning of proper balance, signifying that practices are fulfilled and complete because the virtuous marks are fully possessed. 4. The meaning of fragrant scent, signifying that the fragrance of virtue universally perfumes, benefiting oneself and others. 5. The meaning of pleasing delight, signifying the joy of superior virtue, rejoicing without satiation. 6. The meaning of skillful formation, signifying that the practiced virtuous marks are skillfully accomplished. 7. The meaning of radiant purity, signifying that the cessation of hindrances is everlasting and complete, exceedingly pure. 8. The meaning of magnificent ornamentation, signifying that it serves as an illuminating cause, adorning the fundamental nature. 9. The meaning of inducing the fruit, signifying that it serves as a generative cause, giving rise to the fruit of Buddhahood. 10. The meaning of unstained purity, signifying dwelling in the world without defilement, like a lotus flower. Next, explaining the word "Sūtra" (jing): it also has ten meanings, as taught in the Baoyun jing. The remaining meanings are the same as above.