華嚴經探玄記 16.43

16.43

Second, within the specific replies concerning the nine gates of nature manifestation, the bodily karma is explained first, because it is the fundamental support. Within the prose, there are two parts: first, a general proclamation marking the gate; second, from “This bodhisattva…” onward, an explanation revealing the characteristics of its meaning. Here there are five hundred gates of distinction: first, generally revealing [the teaching] in terms of dharma, there are five gates; second, specifically distinguishing [it] in terms of similes, there are the ten bodies, which make fifty; third, concluding with the ten gates of the capable knower as well, which makes five hundred. By extension, there should also be a thousand, but it is abbreviated in the general [statement]. In the first [part], there are two sections: first, generally marking the vastness of the virtues; second, from “Why?” onward, explaining and establishing it, first with negative explanations and then with positive explanations, each having five: namely, the Dharma is that upon which practice relies; practice is that which relies; the body is that which is accomplished by practice; the kṣetra is that upon which the body relies; and sentient beings are those who are transformed—each exhausting the dharmadhātu, and all are stated to be immeasurable. In the second [part], specifically distinguishing in terms of similes, the ten bodies of the Tathāgata's nature manifestation are briefly distinguished: 1. the boundless all-pervading body; 2. the universally pervasive unattached body; 3. the body whose great functioning brings about benefit; 4. the body equanimously responding to capacities; 5. the body of hidden radiance and secret functioning; 6. the body of complete revolution and mastery; 7. the unobstructed body of the one and the many; 8. the body that accomplishes tasks without deliberate thought; 9. the body whose essence and function benefit sentient beings; 10. the body fulfilling wishes in accord with thought. To illustrate these ten bodies, ten similes are also presented, each containing three aspects: the simile, the application, and the conclusion. In the first, the simile of empty space being universally pervasive is explained: because empty space has no physical form, it cannot travel to reach various places, hence it is said to 'not arrive'; yet this unobstructed [space] pervades all places, hence it is said to 'not not arrive'—illustrating the Buddha's boundless all-pervading body. The statement 'manifesting bodies according to responsiveness' resolves doubts. The second, the simile of empty space being free from defilement, illustrates the universally pervasive unattached body; its heading and explanation are clear. The third, the simile of the sunlight bringing abundant benefit, illustrates the body whose great functioning brings about benefit; its general and specific explanations are clear. Within the application, ten specific benefits are described: 1. the benefit of eliminating evil and generating good; 2. the benefit of giving rise to understanding and dispelling delusion; 3. the benefit of bestowing joy and eradicating suffering; 4. the benefit of conferring the Dharma and nurturing the Path; 5. the benefit of perfecting faith and dispelling hindrances; 6. the benefit of perceiving the principle and conforming with phenomena; 7. the benefit of illuminating objects without omission; 8. the benefit of unconditioned kindness; 9. the benefit of opening the flower of the mind; 10. the benefit of consummating practice. The explanations below are clear. In the fourth, there are two similes: first, the simile of the sun shining equally, illustrating the Buddha's body equanimously responding to capacities. In the application, there are six stages of receptive capacity, namely the three vehicles and the three categories of beings, illuminating and benefiting them without deliberate thought. The subsequent simile resolves doubts: if only the capacities differ while the Dharma does not differ, why do we witness differences in the sacred teachings? The explanation is that according to their aspirations, the teachings also differ. The fifth, the simile of the sun shining upon the congenitally blind, illustrates the Buddha's body of hidden radiance and secret functioning. In the simile, first there is no seeing, and later there is secret benefit. In the application, there are two parts: first, a brief application; second, from “Son of the Buddha” onward, an extensive exposition. In the brief [application], first the congenitally blind do not believe. There are four kinds of congenitally blind: 1. wrong views; 2. committing grave transgressions; 3. ignorance; 4. wrong livelihood—each lacks the eye of faith, hence they are congenitally blind. Later, from “Son of the Buddha” onward, the sun of wisdom secretly benefits them: first, the benefit of calming suffering; second, the benefit of severing the origin of suffering. In the extensive exposition, there are two parts: first, distinguishing the light that can benefit; second, revealing the sentient beings that are benefited. In the former, ten lights are first enumerated: the first generates morality; the next two accomplish the training in concentration; the next two accomplish the wisdom derived from hearing; the next one accomplishes contemplation and cultivation; the next two accomplish realized wisdom; and the last two accomplish post-attainment wisdom. Below, it is concluded that extensively there are a thousand; an ancient master said: the five hundred illuminating downward are the practices of one's own stage in the five stages; the five hundred illuminating upward are the practices of superior progress in the five stages. In the second, those benefited, there are four: first, benefiting bodhisattvas, initially causing them to attain the virtues of the tens upon tens of the stage of Samantabhadra; and subsequently, by attaining that Dharma, accomplishing all-inclusive wisdom. Therein, 'the various senses' refers to the aforementioned ten eyes, ears, etc. Second, benefiting the two vehicles: because they do not seek all-inclusive wisdom and cannot benefit sentient beings, they merely extinguish their own delusions. Third, benefiting congenitally blind ordinary beings: 1. causing bodily joy; 2. mental attunement; 3. accomplishing practice, namely the four foundations of mindfulness. Fourth, benefiting sentient beings of the evil destinies; therein are two: first, bodily radiance rescues from the evil destinies; second, the voice of kindness shatters wrong views. Another interpretation gives seven: 1. eradicating suffering and gaining joy; 2. giving rise to wrong views as a consequence, namely initially being confused about the Buddha's power and subsequently grasping onto Brahmā as creator; 3. from “At that time” onward, the voice of kindness indicates the correct [view]; 4. from “Those…” onward, rescuing and establishing them in right view; 5. from “Having rejoiced” onward, giving rise to practice to repay benevolence; 6. the Buddha bestows prophecy upon them; 7. concluding with the benefits of the light. The sixth, the simile of the sun's wondrous nature, illustrates the Buddha's body of complete revolution and mastery. In the application, it explains that this body of the Buddha has four wonders: 1. the signless manifestation transcends; 2. the permanent body encompasses both extension and brevity; 3. abiding in the essence, it constantly manifests reflections; 4. a single body universally manifests before all. Regarding 'vessels of bodhi', an ancient master said: because the ocean of the mind is limpid and free from all false thoughts, the Buddha's reflection appears. Now I explain further: it means being vessels that achieve bodhi. Furthermore, 'according with the Dharma heard' refers to the capacities prior to the bhūmis. 'The bhūmi of liberation' refers to vessels that realize the bhūmis. The seventh, the simile of the Brahmā body universally responding, illustrates the Buddha's unobstructed body of the one and the many, which likewise without giving rise to thought is clear. The eighth, the simile of the skilled arts of the king of physicians, illustrates the Buddha's body that accomplishes tasks without deliberate thought. In the simile there are two parts: first, revealing the present virtues of the king of physicians; second, from “That great physician…” onward, explaining how after death he preserves his body as original to rescue beings. In the application there are also two parts: first, applying the physician king's present virtues; second, from “Countless koṭis…” onward, applying the preservation of the body with dhāraṇī-medicines to the preservation of the body after death; therein are three: first, 'reaching the other shore' directly corresponds to the end of life, since birth and death are eternally exhausted, it is called reaching the shore; second, 'well trained', etc., corresponds to anointing with medicine and maintaining with spells, enabling manifestations to arise according to needs and abide unceasingly; third, 'the Tathāgata with slight skillful means', etc., corresponds to having the four postures to cure all illnesses despite having no deliberate thoughts. The ninth, the simile of the benefit of the maṇi, illustrates the Buddha's body whose essence and function bring about benefit. In the application there are two parts: first essence, then function. 'Great storehouse of merit and wisdom': merit and wisdom are the essence; because it can generate, it is called a storehouse, corresponding to the maṇi-storehouse being able to produce various jewels. In the second, the functioning of light: first, causing various non-Buddhists to abandon the heterodox and conform to the correct form; second, accomplishing pure causes; third, attaining joyful fruits—corresponding to the earlier raining of jewels. 'Mukha' translates here as 'face', which is the name of the jewel. The tenth, the simile of the jewel king invoked in thought, illustrates the Buddha's body fulfilling wishes in accord with thought. From “Except through the Buddha's spiritual power…” onward, the resolution of doubts is clear. Third, in concluding and exhorting toward knowledge, there are also ten: 1. abundant faithful mind; 2. entering deeply, etc., the vastness of the realized Dharma; 3. abiding in the real, etc., the profundity of abiding in the principle; 4. unarisen, etc., concluding the permanence of the essence; 5. the three times, etc., perfecting the three periods; 6. fully capable, etc., abandoning false sentiments; 7. entering the future, etc., reaching the other shore; 8. the true Dharma, etc., the pervasiveness of transformative functioning; 9. 'all dharmadhātus', the universality of the transformative essence, with the phrase 'filled with the true Dharma' extending to the following two clauses; 10. all Buddhas, etc., the perfection of fruition virtues. By these ten kinds, one knows the preceding ten bodies, thus making five hundred gates.