華嚴經探玄記 2.21

2.21

Fifth, interpreting the text: in the text, this meaning of the 'jñāna-abhisambuddha' is explained through ten gates: the first is general, and the remaining nine are particular. In the general [gate], first, his body rests on the jeweled throne, hence it says, 'The Tathāgata dwelt here,' and so forth. Next, his wisdom accords with the true source, hence it says, 'Regarding all dharmas, he attained the highest samyaksaṃbodhi.' Furthermore, regarding 'Tathāgata', the *Bodhisattvabhūmi* (*Dichi lun*) states: 'Because what is spoken in words does not deviate from suchness (tathatā), he is named "Tathāgata".' Also, the *Dharmacakrapravartana-śāstra* says: 'The supreme truth is called "tathā" (suchness); perfect enlightenment is called "āgata" (come); because he is perfectly enlightened to the supreme truth, he is called "Tathāgata".' Also, a sūtra states: 'Because he mounted the six pāramitās to come and attain perfect enlightenment, he is called "Tathāgata".' Also, a treatise states: 'Mounting the path of true suchness, he came and attained perfect enlightenment.' Question: Since here he obtains the name Tathāgata upon emerging from the hindrances, why is he not named 'Tathāgata' ('thus gone', *tathāgata*) while still in bondage? Answer: There is also this meaning, for a sūtra says: 'The dharmakāya transmigrating through the five destinies is named "sentient beings".' Since it says 'transmigrating', one should know that there is a 'going'. Alternatively, there is also no going, because although in bondage, it is unmoving. Question: If so, being unmoving when emerging from the hindrances, there should be no 'coming'. Answer: Pure dharmas accord with the real and arise from the real, so there can be a 'coming'. Defiled dharmas contravene principle and are false dharmas, so there cannot be a 'going'. Alternatively, there is also no coming, because initial enlightenment is identical to fundamental enlightenment. Since there is no difference in initial enlightenment, therefore there is no coming. Thus a sūtra says: 'The Tathāgata has nowhere from which he comes and nowhere to which he goes; therefore he is called Tathāgata.' Furthermore, 'all dharmas' refers to the dharmas of the two truths that are awakened to. 'Highest samyaksaṃbodhi' refers to the wondrous wisdom that awakens. Because bodhisattvas also have samyaksaṃbodhi according to their capacity, yet their stage is not ultimate, they cannot be called 'highest'; here, with reference to the utmost culmination, it is named 'highest samyaksaṃbodhi'. Below, through nine gates, the meaning of the Tathāgata's attainment of perfect enlightenment is separately revealed; that is, in the Tathāgata's one dharmadhātu body, in accordance with conditions, three tiers of three karmas are manifested. First, there are three gates that clarify how the impartial three karmas freely gather sentient beings. Second, from 'his body sat everywhere' downward, clarifies how the three karmas that gather sentient beings accomplish benefits that are not in vain. Third, from 'he was fully able to universally manifest' downward, clarifies how the three karmas that accomplish benefits return to suchness via function. Regarding the first, it first clarifies physical karma, in which there are two: the first sentence clarifies the impartial physical karma; next, from 'universally entering' downward, it distinguishes the physical karma that gathers sentient beings. Moreover, the upper sentence reveals depth, and the lower sentence clarifies breadth. Again, the upper clarifies non-identification with the three times, hence saying 'impartial'; the lower distinguishes non-separation from the three times, hence saying 'universally entering'. Again, the first is the meaning of non-changing, and the latter is the meaning of according with conditions. Again, the first is essence, and the latter is function. Furthermore, 'discerned' means clearly illuminated. 'Dharmas of the three times' reveals the aforementioned 'all dharmas'. 'Impartial': first, clearly knowing that past and future are equal to the present, hence saying 'impartial'—this is in terms of conventional objects. Second, clearly knowing that the dharmas of the flux of the three times dissolve and return to the one reality without the distinction of the three, hence saying 'impartial'—this is in terms of ultimate objects. The textual intent lies here; this is not abiding in phenomena while entering principle. 'Universally entering' and so forth is not abiding in principle while according with phenomena. Again, the former reveals principle without destroying phenomena, yet principle is not phenomena; the latter accords with phenomena without contravening principle, yet phenomena are not principle. Principle and phenomena fuse: two yet not two, unimpeded and unhindered. These two sentences demonstrate that serving as the reliance for other virtues is the meaning of 'body'. Next, it clarifies the impartial verbal karma. 'Wondrous voice reaching everywhere' clarifies that the Tathāgata's complete voice, like the nature of conditioned arising, is pervasive in all places without destroying individual signifiers and signifieds. If, due to equal pervasiveness, it lost its melodies, then the complete would not be a voice; if, due to melodies, it contravened its universality, then the voice would not be complete. Now, it does not destroy melodies yet is equally pervasive; it does not alter pervasiveness yet differs in cadence. This is called the Tathāgata's complete voice, which is not an object of consciousness and discursive thought. It is like space having five meanings, which resemble the Buddha's complete voice and are therefore used as an analogy: First is the meaning of all-pervasiveness: like the Buddha's complete voice all-pervading the dharmadhātu with nowhere it does not reach, just as Maudgalyāyana sought the Buddha's voice afar and could not find its boundary. Second is the meaning of impartiality: although space is pervasive, its essence is constantly non-dual, comparable to the Buddha's complete voice being impartial and of one flavor. Third is the meaning of unimpededness: this space has no obstruction, comparable to the Buddha's complete voice, according to the maturity of faculties, having no obstruction whether heard or not heard. Fourth is the meaning of appearing directly before [beings]: all sentient beings say that space is directly in front of them, yet space has no presence, and the complete voice is also like this—according to various capacities, each individually and solely hears it, yet the voice has no this or that. Fifth is the meaning of containing: this space embraces and contains all material dharmas, and the complete voice is also like this, containing all the meanings of the dharmas signified. The remaining meanings are as explained below in the 'Chapter on Nature Manifestation'. Below, in mental karma, there are two: first, it clarifies impartial mental karma; from 'with an impartial mind' downward, it clarifies the mental karma that gathers sentient beings. Again, the first is principle, the latter is measure. Again, the former is wisdom, the latter is compassion. Again, the conditions for non-abiding in the two benefits are interfused without two characteristics. Again, the impartial characteristic of dharmas is still the realm traversed by the Buddha's wisdom, hence called 'the realm of practice'. 'Like space' is an analogy for this dharma of impartial practice. Furthermore, because object and wisdom are mutually such and both subjective and objective are dissolved, it is like space being unimpeded, of one flavor, pervasive, containing, and endowed with function. Again, either only the object is like space, or only wisdom, or both, or neither—consider this by analogy. Another explanation: the virtues of the Buddha-fruit such as morality accord with and equal the true nature, hence called 'impartial'. Known only by the Buddha's wisdom, it is called 'the realm of wisdom's practice'. Yet it has no limits, hence it is 'like empty space'. The fourth fascicle of the *Buddhabhūmi-śāstra* says: 'As a sūtra states: all analogies established to illustrate all the virtues of the Tathāgatas are slanders of the Tathāgatas, with the exception of only one analogy, namely the analogy of empty space, because the Tathāgata's immeasurable virtues such as morality are equal to empty space'—and so on at length. In the lower sentence, 'with an impartial mind according with sentient beings' has four meanings: first, benefiting beings without deliberate thought, hence called 'impartial mind'; second, equally extending the complete teaching; third, equally bestowing the ultimate fruit; fourth, equally penetrating their nature without hindering gathering and transforming them. This is the aforementioned virtue of being like space that is capable of gathering sentient beings, hence called 'according with'. The above completes the impartial three karmas.