華嚴經探玄記 2.34

2.34

Next, explaining the text: within each and every assembly there are four kinds of fulfillment: first, fulfillment of numbers, meaning first raising the counts, and so forth; second, fulfillment of practice, meaning listing the names and so forth, because names are established based on practice; third, fulfillment of virtues, meaning praising their virtues and so forth; fourth, fulfillment of offerings, like the offerings of the three karmic actions below, and so forth. Within this assembly's fulfillment there are two parts: first, clarifying the outer assembly; later, from 'Ocean of Wisdom' downward, clarifying its inner assembly. Concerning the outer assembly there are also two parts: first, listing thirty-four assemblies possessing the former three kinds of fulfillment; later, subsuming them into eighteen assemblies to reveal the fourth, the fulfillment of offerings. Question: In the previous listing, Samantabhadra was at the head and Maheśvara was at the end; in the subsequent presentation of offerings, why is it the reverse of this? Answer: Ancient masters explained, 'First, going from below to above expresses progressive cultivation and incremental refinement; later, going from above to below expresses the sequence of revered positions.' This explanation is difficult to accept—how could it make Samantabhadra the most inferior? Now I explain: the former goes from near to far, expressing the arising of the branches based on the root; the latter goes from far to near, clarifying tracing the branches back to the root. Truly because the root and branches are not two, and the far and near are not different, the two passages present them reciprocally without obstruction. Concerning the former, there are two parts: first, distinguishing those of common birth; later, clarifying those of distinct birth. Or, śrāvakas are taken as common, while bodhisattvas, spirits, and others are all distinct births—this is according to the Hinayana, because commonality is clarified according to external marks, as in sitting together, and so forth. Or, renunciant bodhisattvas, śrāvakas, and the like are taken as common, while the rest are all distinct—this is according to the initial teaching. Or, bodhisattvas are taken as common, while śrāvakas and others are distinct—this is according to the final teaching. Or, only bodhisattvas above the bhūmis are taken as common, because they equally realize dharmatā, while all the rest are distinct; or those of the eighth bhūmi and above are taken as common, because they are all completely mature and purely undefiled—these two extend through both the initial and final teachings. Or, only bodhisattvas are taken as common, because they extend through all stages, while spirits, devas, and the like are distinct, being specific virtues of the dharmadhātu. Or, bodhisattvas, spirits, and others are all common, because the dharmadhātu is not two; or all are distinct, because of the distinctions of the dharmadhātu—this is distinguished according to the One Vehicle. Within those of common birth, in the first, fulfillment of numbers, 'great' has eight senses: first, greatness of number, meaning the dust of ten lands and so forth; second, greatness of virtue, meaning their stage is endowed with the virtues of the One Vehicle dharmadhātu; third, greatness of karmic action, meaning saving sentient beings from extremely heavy suffering; fourth, greatness of reverence, meaning being revered by great beings such as deva kings; fifth, greatness of superiority, meaning being the most extraordinary among all assemblies; sixth, greatness of practice, meaning cultivating the practices of the six stages of twofold benefit; seventh, greatness of vows, meaning the ten great vows and the ten exhaustive clauses; eighth, greatness of time, meaning cultivating for three incalculable kalpas or immeasurable asaṃkhyeyas. As for 'bodhisattva', according to the Buddhabhūmi-vyākhyāna and Asanga's Mahāyānasaṃgraha-bhāṣya by Asvabhāva, there are overall three interpretations: First, bodhi here means awakening, which is what is sought; sattva here means sentient being, which is what is delivered. The name is derived from the object. In principle, if named from the mind, one should say compassion and wisdom. Second, bodhi is as before, and sattva is that which can seek, meaning a sentient being who seeks bodhi. This takes its name according to person and phenomenon, and is also designated by mind and object. Third, bodhi is as before, and sattva here means valiant, meaning having aspiration and capability, valiantly seeking after great bodhi. Furthermore, the Dà zhìdù lùn says, 'Sattva is sometimes called sentient being, sometimes great mind.' These are the two senses above. 'Together' (jù) means that the bodhisattvas transmitting the Dharma hear it together with them, and the Tathāgata speaks it together with them. Furthermore, the Dà zhìdù lùn says, 'One place, one time, one mind, one precept, one view, one path, one liberation—this is called being common.' 'Common' is the same as 'together'. In the second, fulfillment of practice, that the bodhisattvas' names are diverse has two purposes: first, to reveal the diverse worlds, coarse and fine, below; second, because this assembly extends through the prefaces of the eight assemblies. Virtue pervading the dharmadhātu is called universal (pǔ); reaching the utmost obedience, tame, and good is called sage (xián); the Dà zhìdù lùn names him Everywhere Auspicious (Biànjí). Here, all being named 'Universal' is because of being round and pervasive. The next being named 'Moon' is because their virtue is cool and pure. The next being named 'King' is because their virtue is sovereign. The next being named 'Light' is because of the function of illuminating darkness. The next is because of the virtue of steadfastness; the next is because of virtue uniquely preeminent; the next is because of expounding the cooling teaching; the next is because virtue is bright and honored. The Dà zhìdù lùn says, 'Question: Bodhisattvas are extremely numerous; why list only a few? Answer: Bodhisattvas are immeasurable, and could not be fully spoken of. If all were listed, words could not contain them. Furthermore, bodhisattvas do not exceed two kinds, namely lay and renunciant, of this region and of other regions. The lay are Bhadrapāla and others; the renunciants are Mañjuśrī and others. Of this region are Maitreya and others; of other regions are Avalokiteśvara and others. If these two are spoken of, one should know that all are completely subsumed.' The explanation says: this is spoken in reference to the Sahā world. As for the Padmagarbha assembly, it can be known from the text.