華嚴經探玄記 16.54

16.54

Ninth, explaining the nature-manifestation nirvāṇa: this follows the sequence because, the turning of the dharmacakra having been finished, nirvāṇa is next differentiated. On the meaning of nirvāṇa, five gates are briefly made: 1. explaining the name; 2. essence and nature; 3. varieties; 4. karmic function; 5. explaining the text. The first four are as explained elsewhere. In explaining the text, within the explanation in the prose, it is largely divided into eight gates explaining the great nirvāṇa: 1. True, Real, Constant, and Eternal Essence; 2. Differentiating from Complete Extinction of Ashes; 3. Not Obstructing Appearance and Disappearance; 4. Waning and Waxing in Accord with the Vessel; 5. Arising and Ending Following Conditions; 6. Remaining Serene in Presence and Demise; 7. Function Exhausting the Future Limit; 8. Summarizing What Is Known. In the first gate there are three parts: first, citing the Dharma to urge knowledge. How should it be known? As it says, 'Parinirvāṇa like suchness,' etc., it should be known thus. Second, from 'Like suchness' onward directly distinguishes what is known, first presenting the gate of the one suchness to synthesize nirvāṇa, meaning that this very nirvāṇa between the twin trees facing north is identical to tathatā, being equal, of one taste, unarisen and unceasing; hence it says, 'Just as true suchness is, nirvāṇa is also like this.' The nine below are analogous to this, all being alternative names for suchness, with the intention of showing that nirvāṇa is identical to that true nature to make it clear and pure; hence it is explained through these multiple gates. Third, from 'Why is this so?' onward explains that the Dharma is identical to the simile, which is also explaining that phenomena are identical to principle. Why does it not say according to the gate of natural purity that this true suchness is itself nirvāṇa, instead saying 'just as'? The explanation says: If according to true suchness and the reality limit it were identical to nirvāṇa, this would merely be the nature without the meaning of manifestation; if one merely took that manifested nirvāṇa, that would merely be manifestation without the meaning of the nature. Now, revealing that manifestation is identical to non-manifestation makes clear that it is nature-manifestation, which means nature-manifestation is explained by synthesizing phenomena to be identical to principle. In the explanation through similes from 'Nirvāṇa' onward, this meaning becomes even more evident. Second is the gate Differentiating from Complete Extinction of Ashes. In this there is a presentation and an explanation. In the presentation, 'not explaining ultimate, eternal extinction for the sake of bodhisattvas' reveals the real in terms of persons, meaning that for the two vehicles it is also said that the Tathāgata undergoes eternal extinction, but now for those of great capacity and the real teaching it exhausts the principle, so it is not spoken of. Below in the explanation there are two parts: First, wishing to cause bodhisattvas to truly see that all Buddhas of the three times entirely lack nirvāṇa. The previous gate is constant and eternal because it is identical to the nature of principle; now it differentiates that its real virtues also lack extinction. Why does it not say that they entirely lack nirvāṇa, but says that it does not speak of ultimate nirvāṇa? The explanation says: For the bodhisattvas it also speaks of expedients manifesting nirvāṇa, but it is not ultimate. Fascicle six of the Shizhu duanjie jing says: 'The Buddha addressed Supreme: Since the World-Honoured Buddhas of the three times have had names and titles, I have never seen one attain nirvāṇa.' Later in this sūtra: 'The elder who was a spiritual friend of Sudhana opened the sandalwood Buddha stupa and saw that all Buddhas of the three times lack nirvāṇa.' Second, producing wondrous form, it responds to capacities without cease; yet, because it is free of conceptual thought and its function is always tranquil, it does not cause bodhisattvas to see the duality of arising function and entering extinction, nor does it cause them to cling to this state of non-duality. The presentation and explanation can be understood. Third, from 'O son of the Buddha, the Tathāgata merely...' onward illuminates the gate Not Obstructing Appearance and Disappearance. In this it first presents it, meaning that responding to capacities involves appearance and disappearance, which does not obstruct real non-transmutation. Second, from 'Why is this so?' onward explains and reveals non-obstruction, which can be understood. Fourth, from 'O son of the Buddha, suppose the sun rises...' onward illuminates the gate Waning and Waxing in Accord with the Vessel. In this, first is the simile, and afterward the application: citing the simile of the sun's reflection appearing or not appearing according to the vessel illustrates that the Buddha wanes or waxes according to the vessel. As Asvabhāva's commentary on the Mahāyānasaṃgraha, fascicle ten, says: 'Question: If the Tathāgata is constant and eternal, why does he not appear at all times? Answer: Due to the faults of the realm of sentient beings he does not appear, just like the moon in a broken vessel: because water cannot remain in a broken vessel, the reflection of the moon does not appear; this is not the moon's fault, but the vessel's flaw. Within the bodies of sentient beings there is no clear and moistening meditative water of śamatha, so the Buddha's reflection does not appear; this is not the Tathāgata's fault, but the sentient beings' flaw.' The explanation says: In the Liang translation of the treatise, the vessel symbolizes keeping the precepts. Moreover, the Mahāyānasaṃgraha illuminates that manifestation is profound, and appearing or not appearing is due to the capacity, not the fault of the Tathāgata. This sūtra illuminates that extinction is profound, and extinction or non-extinction is due to whether the vessel is intact or not intact, and is also not the Buddha's fault. Furthermore, nirvāṇa here is also elicited by the vessel; hence it says 'should see,' etc. Fifth, from 'Just as a great fire...' onward illuminates the gate Arising and Ending Following Conditions. In this there are three parts: simile, application, and conclusion. First, citing the simile of fire burning or not burning according to the presence or absence of fuel illustrates that the Buddha arises and ends according to those conditions of conversion. The Mahāyānasaṃgraha, fascicle ten, says: 'Or nirvāṇa is like fire: as worldly fire burns in some places and is extinguished in others, the Buddhas are also like this: for those whose roots of goodness are not yet mature, they manifest samyaksaṃbodhi to cause them to mature and swiftly attain liberation; for those whose roots of goodness have already matured and are already liberated, they manifest parinirvāṇa, because there is nothing further to be done.' The explanation says: These two similes above in the Mahāyānasaṃgraha were both formulated relying on this sūtra. Sixth, from 'Furthermore, O son of the Buddha, just as a great magician...' onward illuminates the gate Remaining Serene in Presence and Demise. In this there are also three parts: simile, application, and conclusion. It first cites the simile of the magician giving up or not giving up [an illusion], illustrating that for the Buddha, according to capacities, there is extinction here and presence there, while original wisdom remains eternally serene. Saying that the Tathāgata's illusory body is constant and eternal like the dharmadhātu illuminates that the Buddha's cultivated body is also constant and eternal just like the dharmadhātu. Seventh, from 'Furthermore, O son of the Buddha, the Tathāgata manifests...' onward illuminates the gate Function Exhausting the Future Limit. In this there are ten points: 1. manifesting bodies through samādhi power; 2. manifesting flower seats through light; 3. manifesting Buddhas relying on the seats; 4. the number equaling those to be converted; 5. possessing virtues and fulfilling vows; 6. responding to capacities with the benefit of conversion; 7. conversion exhausting the future limit; 8. essence free from existence and non-existence; 9. explaining the reasons for constant abiding; 10. directly concluding knowledge and vision. These are all things that occurred at the time the Tathāgata entered nirvāṇa between the twin trees facing north. Eighth, from 'Furthermore, O son of the Buddha, this bodhisattva...' onward summarizes the characteristics of what can be known. In this there are ten phrases: 1. 'Measureless and boundless' concludes the gate Differentiating from Complete Extinction of Ashes above, making clear that the virtues of great nirvāṇa are boundless. 2. 'Reaching the ultimate dharmadhātu' is that upon which the myriad virtues rely, concluding the gate Remaining Serene in Presence and Demise; hence it was said above, 'The Tathāgata's illusory body is constant and eternal like the dharmadhātu.' 3. 'Unobstructed' concludes the gate Arising and Ending Following Conditions, making clear that extinction and non-extinction have no obstruction. 4. 'Neither arising nor ceasing' concludes the gate Waning and Waxing in Accord with the Vessel; hence it was said above, 'In truth the Tathāgata neither arises nor ceases.' 5. 'Pure as empty space' concludes the gate Not Obstructing Appearance and Disappearance; hence it was said above, 'In truth the Tathāgata neither appears in the world nor enters nirvāṇa; therefore he is identical to empty space.' 6. 'Abiding peacefully in the reality limit' concludes the very first gate, True, Real, Constant, and Eternal Essence, referring to the ten meanings such as the reality limit in the text above, which can be understood. 7. 'Manifesting according to what is appropriate' comprehensively concludes the passages within the various gates on manifesting functions in response to capacities. 8. 'Sustained by original vows, not abandoning sentient beings,' 9. 'not abandoning realms,' and 10. 'not abandoning the Dharma'—these three conclude the final gate, Function Exhausting the Future Limit, meaning that because they are sustained by vow-power they completely exhaust the future limit, etc., which can be understood.