華嚴經探玄記 2.2

2.2

Tenth, explaining according to the text: Now, this sūtra of thirty-six thousand verses has seven locations and eight assemblies—meaning three locations among humans and four locations in the heavens make seven, and reconvening at Universal Light makes eight assemblies. Within these there are thirty-four chapters: the first chapter is the introductory section, and from the 'Chapter on Rocana' downward clarifies the main doctrine. The presence or absence of a transmission section is explained through four meanings: First, taking the two verses following 'The dust-motes of sentient beings' minds...' as the transmission section, because they conclude with praise and exhort faith. Second, because the arrival of the text was incomplete, it lacks a transmission section. Third, because this sūtra is expounded as a Dharma-gate corresponding to the dharmadhātu, it has no transmission section overall. Question: If so, how can it have an introductory section? Answer: Because there is entry gained through seeing and hearing, having a beginning serves as the introduction; because that which is entered is boundless, it lacks an end as a transmission. It is like the cultivated and attained Buddha-fruit, which has a beginning but no end. If it were not so, why would the end of each and every one of the eight assemblies lack a transmission? In the sixteen assemblies of the Great Prajñāpāramitā Sūtra, after each and every assembly there is a distinct transmission. At the end of every assembly in the Mahāsaṃnipāta Sūtra there is also one. This sūtra is not like that; hence we know that its distinct intent signifies something. Fourth, taking the other teachings of the three vehicles and so forth that adapt to capacities with distinctions to benefit sentient beings as the aspect of the benefit of transmission. Furthermore, Dharma Master Da Yuan divided this sūtra into four sections: the first chapter is called the section on the conditions of arising and the purification of capacities; the second, the 'Chapter on Rocana', is called the section on establishing the theme and spurring resolution; the third, from the 'Chapter on the Names' downward to the eighth assembly, is called the section on revealing the path and spurring cultivation; the fourth, the verses spoken by Samantabhadra at the very end, is called the section on entrustment and transmission. Now, examining the lower text further, I divide it comprehensively into five sections: The first chapter is the section on the causes and conditions for the arising of the teaching; the one round of questions and answers in the second, the 'Chapter on Rocana', is called the section on presenting the fruit to encourage delight and generate faith; the one round of questions and answers from the second assembly to the sixth assembly is called the section on cultivating causes to tally with the fruit and generate understanding; the one round of questions and answers in the seventh assembly is called the section on relying upon phenomena to advance cultivation and accomplish practice; the one round of questions and answers in the eighth assembly is called the section on relying upon persons to enter realization and accomplish virtue. The presence or absence of a transmission section has been distinguished as above. These five sections all arise from what precedes to produce what follows; the textual sequence gives rise to one another, and their principles are complete and sufficient; therefore they neither increase nor decrease.