華嚴經探玄記 3.24

3.24

Second, concerning the explanation of the text, there are two parts: first the prose, and later the verses that reiterate it. As for the difference between these two, there are broadly ten examples: First, according to sharp and dull [faculties]: dull faculties not having yet awakened, it is reiterated in verse for them. Second, according to earlier and later: for those arriving later who have not heard it, it is reiterated in verse. Third, according to raw and mature: mature individuals awaken immediately upon direct exposition; the raw kind understand only through skillful adaptation, hence it is reiterated in verse. Fourth, according to text and substance: some appreciate substance, so it is directly indicated in prose; some delight in text, so it is presented in the beauty of verse. Fifth, according to the two types of retention: the treatise states, "Prose expounds in an extensive manner, so that by generating correct understanding, retention of meaning is accomplished; verses summarize and encapsulate, so that being easy to accept and maintain, retention of text is accomplished." Sixth, according to supportive enhancement: using verses to further support and illuminate the prose so that the meaning becomes evident. The above apply to reiterative verses across various texts. Seventh, according to completing perfection: because the verses also reveal what is lacking in the prose, bringing the meaning previously expounded to completion. This is like the verses in the chapter "Merit of the Aspiration for Enlightenment", etc. Eighth, according to essence and characteristics: direct exposition in prose follows the gate of characteristics, which pertains to the shared teaching and the three vehicles; skillful elucidation in verse approaches the perfect interpenetration of the essence, which pertains to the distinct teaching. This is like the verses in the chapter "Ten Practices", etc. Ninth, according to general and specific: prose points to specifics, while the reiterative verses encompass generally, as seen in the verse passages on "Worlds" and so forth in this chapter. Tenth, according to mind and speech: prose directly reveals the dharmas contemplated in the mind, while verses proclaim them so as to bring the request to completion; this applies solely to this text. Furthermore, there is another explanation: whenever a Buddha preaches the Dharma, it is dharmatā that there are two aspects: direct exposition in sūtra, which must be accompanied by geya reiterative verses. The reiterative verses in the various chapters below should all be understood by analogy with these ten examples.

Within this prose section there are three parts: First, identifying those who can ask: those of identical origin and those of different origin both abide in the dharmadhātu, hence it says "all". Because verbal expression makes matters manifest and does not reveal the extraordinary, whereas contemplation in the mind enters the Dharma to reveal what is profound and subtle, it says "contemplated". Second, clarifying the Dharma that is requested. Third, concluding the request from "we only pray" onward.

Regarding what is requested, an ancient commentary states: There are twenty-three phrases here, divided into two: the first twenty-one phrases ask about fruition dharmas, and the last two phrases ask about causal practices. In the former, based on the five oceans in the response below, this text is divided into five: the first twelve phrases ask about the ocean of Buddhas; the next three phrases, according to their names, ask about three oceans; the last six phrases, based on what follows, should correspond to the ocean of faculties, desires, and natures. Merely because faculties and desires differ, the conditions to be influenced vary: here the conditions are raised to reveal the faculties, while the text below raises the faculties to reveal the conditions, showing this reciprocal relation. Now to explain further: there are thirty-five phrases here, divided into two: the first thirty phrases ask about fruition dharmas, and the five phrases after "all bodhisattvas" ask about causal practices.

Within the former, there are three parts: the first ten phrases ask about the virtue of the Buddha's inner virtue being replete; second, the ten phrases from "manifesting bodhi" onward ask about the virtue of the Buddha's outer characteristics being manifest; third, the ten phrases from "the ocean of worlds" onward ask about the virtue of transformative function being universally pervasive.

Within the first part, the first phrase is general, and the remaining nine are specific. In this, which three characters pervade the thirty-five phrases? The three characters "all the various" (一切諸) apply to the preceding thirty phrases. This should be known regarding the questions on fruition.

Why does this sūtra first ask about the Buddha's fruition dharmas? It is because they serve as an emblem, as the central purport, as the root, to reveal virtue, to generate faith, and to provide guidance. The sūtra title at the beginning containing "Buddha-Avataṃsaka" has its meaning stored herein.

Regarding the "Buddha-bhūmi", the first fascicle of the *Buddhabhūmi-upadeśa* states: "The pure dharmadhātu and its sublime knowledge, enjoying unified one-taste activities and so forth, are what the Buddha relies upon, practices, and gathers; therefore it is named the Buddha-bhūmi." The explanation says: it takes the pure dharmadhātu as what is relied upon, sublime knowledge as what is practiced, and the remaining virtues and so forth as what is gathered; its essence is non-obstruction between true principle and sublime knowledge. According to the *Mahāyāna-samāna-jñāna-sūtra*, the Buddha has ten bhūmis that cannot be practiced by any bodhisattva or [follower of the] two vehicles. What are the ten? The first is named the Bhūmi of Profound, Hard-to-Know Matrix-Illuminating Wisdom-Virtue, up to the tenth, the Bhūmi of the Ocean-Matrix of Vairocana's Wisdom, as fully explained below in the section on the ten bhūmis.

Second, the "Buddha's realm": the nine below are all developed out of the Buddha-bhūmi, hence they are specific phrases. It means that the unfolding of the pure dharmadhātu is the realm realized by the Buddha, or it generally raises what is known, pervading both the ultimate and the conventional. Below, the chapter "Nature Manifestation" states: "All sentient beings are the realm of the Tathāgata," up to the tenth, "The realm of non-realm is the realm of the Tathāgata." Furthermore, it is also a bounded realm, so in the chapter "Clarifying Difficulties", in explaining the ten kinds of Buddha-realms, it states: "The Tathāgata's profound realm is equal in measure to empty space," and so on. Another explanation encompasses both the known realm and the bounded realm: below, in the chapter "Inconceivable", the Buddha has ten kinds of incomparable, inconceivable realms, and so forth. One should consult the texts of these three places below for a complete discernment here.

Third, the "Buddha's sustainment" has four meanings: 1. Because the pure dharmadhātu upholds all virtues; 2. Because the great perfect mirror wisdom and the corresponding pure consciousness are each able to uphold all virtues; 3. Because within subsequent wisdom, the great dhāraṇī gates gather and uphold the boundless ocean of all dharmas; 4. Because among the ten Buddhas, it accords with the Sustaining Buddha. Moreover, below in the tenth bhūmi there are ten sustainments, such as the sustainment of the Buddha's power, and in the chapter "Leaving the World" there are also ten sustainments, from the first, the Buddha's sustainment, to the tenth, the wisdom sustainment. In both of these texts, the first phrase serves as the general, gathering the specifics into the general, all being named the Buddha's sustainment. Furthermore, as below in the chapter "Inconceivable", the Buddha has ten kinds of wisdoms of arising and sustaining, and so forth; all of these should be fully consulted and discerned.

Fourth, based on the verse text below, the phrase here following is the "Buddha's unexcelled wisdom"; this is to be known as the ten wisdoms below, and so forth.

Fifth, the "Buddha's practice": this is the practice of great compassion gathering sentient beings, and also the practice of great wisdom engaging in activity. These are all actions without acting, accomplishing affairs without deliberation. In the chapter "Nature Manifestation", unobstructed practice, suchness practice, and so on, are the Tathāgata's practice. These are virtues distinct from the two vehicles.

Sixth, the "Buddha's powers" has two meanings: 1. Because he is not subjugated by others; 2. Because he can crush the host of Māra. Specifically, there are ten, namely the powers of knowing what is possible and impossible, and so forth. There are also ten kinds as in the chapter "Inconceivable": supreme power, great power, immeasurable power, up to the tenth, the dharma wherein the Buddha abides, [which is] the great power of the Nārāyaṇa banner, and so forth.

Seventh, the "Buddha's fearlessnesses": what is spoken is without timidity, hence called fearlessness. This is the virtue of subduing non-Buddhists; there are four or ten, as expounded in the chapter "Leaving the World". The above clarifies the virtue of great wisdom.

Eighth, the "Buddha's samādhis": these refer to oceans of samādhis as numerous as paramāṇus, such as the lion's roar, which are summarized into ten, as expounded in the chapter "Inconceivable". This clarifies the virtue of great concentration.

Ninth, the "Buddha's masteries": relying on concentration, inexhaustible supernormal faculties are initiated, and because what is done is without obstruction, it is called mastery. In the chapter "Inconceivable", the Buddha has ten kinds of correct dharmas of mastery, and in "Leaving the World" there are ten masteries, etc., all of which can be known. This clarifies the virtue of supernormal faculties.

Tenth, the "Buddha's supreme dharmas": extraordinary virtues surpass other virtues, hence called supreme dharmas. There are also ten kinds, as expounded in the chapter "Inconceivable". This clarifies the virtue of great merit. The above ten phrases concluding the clarification of the repletion of inner virtue.

Within the second [section on] the manifestation of outer characteristics, first, "manifesting bodhi" means manifesting the attainment of great bodhi in response to capacities, as expounded in the passage on attaining bodhi in the chapter "Nature Manifestation". It is also expounded in the chapter "Inconceivable"; both should be known. This is the general phrase. The nine below are specific, because the six sense faculties and three karmic actions are all characteristics of attaining bodhi. Below in the chapters "Inconceivable" and "Leaving the World", each of these nine gates is discerned and expounded through ten gates, as should be known from those texts. The Buddha's radiance is bodily action; the rest can all be known by analogy. The above clarifies the manifestation of outer characteristics.

Within the third [section of] ten phrases on the transformative function being universally pervasive, first, the "ocean of worlds" is the place of transformative function, pervading both defiled and pure lands. It is included in the ten Buddha-lands body, and is summarized as ten kinds, as expounded below in this chapter.

Second, the "ocean of sentient beings" refers to the capacities to be transformed, pervading the coarse, subtle, empty, and existent, and is also subsumed under the ten bodies. Furthermore, as in the chapter "Leaving the World", the ten kinds of entering sentient beings and so forth should be known.

Third, the "ocean of dharmadhātu upāya" has four meanings: 1. The dharmadhātu of principle, which is the realm upon which the aforementioned sentient beings and worlds rely; 2. The dharmadhātu of defiled phenomena, namely the aggregates, realms, and dharmas of those sentient beings to be transformed; 3. The dharmadhātu free from defilement, namely the purest dharmas attained by the Buddha; 4. The dharmadhātu of pure function, namely the skillfulness used by the Buddha to gather sentient beings, hence called upāya. As in the chapter "Inconceivable", it should be known that the Buddha has ten kinds of boundless and limitless dharmadhātus, and so forth.

Fourth, based on the verses below, this text lacks the ocean of taming. The ocean of taming is what is to be tamed, and is subsumed under the ocean of faculties, desires, and natures. It is simply that the authors of the verses and the prose reciprocally preserve or omit it.

Fifth, the "ocean of Buddhas": the Buddhas who can transform are not one, [being vast] like an ocean, meaning they turn the dharmacakra everywhere in all places.

Sixth, the "ocean of pāramitās" has two meanings: 1. The dharmas of practice expounded by the Buddha to bestow upon the various capacities; 2. The practices performed by those who are transformed, which is the benefit accomplished by transformation, namely the ten pāramitās, and so forth.

Seventh, the "ocean of dharma-gates" also has two meanings: 1. The teaching dharmas established by the Buddha for them to access; 2. The dharmas entered by those who are transformed when their practice is perfected and they realize principle; these also are ten, as expounded in the chapter "Inconceivable".

Eighth, the "ocean of nirmāṇakāyas": different capacities have distinct responses, and the manifested forms are manifold, as in "clouds of nirmāṇakāyas issuing from every pore", and Rocana Buddha pervading the ten directions, manifesting all adorned nirmāṇa-bodies, and the ten kinds of transformations in the chapter "Leaving the World".

Ninth, the "ocean of Buddha names": in accordance with the capacities that ought to hear them, the names are not one, as in the chapter "Names", where each world has a hundred billion, and so forth.

Tenth, the "ocean of the Buddha's lifespan": in response to capacities it is long or short, with myriad variations of waxing and waning, broadly having ten positions, as expounded in the chapter "Lifespan". The above concludes the questions on fruition.