華嚴經探玄記 3.31

3.31

The second section, "Emitting Light to Reveal the Master of the Teaching," has two parts: first, [in] this world, and second, the concluding universal reach. The first part also has two: first, revealing the master, who is the source of the doctrine and meaning; second, from "Upon it" onward, revealing the teaching, which is the characteristics of the doctrine and meaning. The first part has four: first, clarifying the intent of the light. Speaking of the "boundless realm of the Buddha" has three intents: (1) to make known the Dharma to be preached; (2) because it is none other than Samantabhadra; (3) to show that it is not that the Buddha cannot preach. Second, clarifying the name and characteristics of the light has two: first, clarifying the characteristics of the light. [The light emerging from] between the eyebrows represents the Middle Way One Vehicle teaching. The white ūrṇā-hair represents the undefiled, pure teaching of the path of realization. Furthermore, because white is the basis of all colours, it represents this One Vehicle as the source of all teachings. Moreover, a "curl" (háo) is a long hair, and it is also a fine hair. Relying on the Guan fo sanmei hai jing: "When he was the crown prince, extended it was five feet long; beneath the tree it was one rod, four feet, and five inches long; after attaining Buddhahood, when released, it was one rod and five feet long. Rolled up, it is distinct like the autumn full moon, pure and dazzling like white jade and snow." The jewel colour is the essence of the light. The lamp radiance is the function of the light. Moreover, because the principle is precious, it is called jewel colour; because wisdom illuminates everywhere, it is called lamp radiance; because object and wisdom universally benefit, it is called a cloud. Also, it is like a maṇi jewel that corresponds with all colours. Second, establishing the name of the light: to reveal the person on the causal stage, it is therefore named Bodhisattva. Third, distinguishing the superior function of the light: (1) due to phenomena, due to universality, and due to vastness; (2) due to principle, due to correctness, and due to depth. Third, distinguishing the cause of the preaching: it is only through the power of great vows that there is preaching. Fourth, revealing the Dharma gate: to cause the assembly to know that the Dharma emerges from the gate of Samantabhadra. Since the text above did not speak of specially illuminating Samantabhadra, why does it say here that it manifests and shows to the assembly? Because what was illuminated above is none other than Samantabhadra. Fourth, gathering function back to the source: emerging from the ūrṇā and entering the feet represents that the superior Dharma can be transmitted below; when transmitted below it does not lose the origin, so it enters again. Between the eyebrows and beneath the feet are different places; why does it say "returns"? To show that above and below are non-dual. Furthermore, the ūrṇā-light illuminating Samantabhadra reveals the fruit riding upon the cause; returning and entering from beneath the feet reveals the cause fulfilling the fruit. In the second part, "Revealing the Teaching," there are two: first, distinguishing the lotus flower, which is the signified meaning; second, revealing the exquisite sound, which is the signifying teaching. Sitting upon the flower means setting forth the teaching according to the meaning. In the first part, one phrase summarizes: "Upon it" is the site of awakening, and it is also the wheel of marks. "Lotus flower" [is named so] because it blossoms, because it transcends the water of the three vehicles, because it is undefiled, because it is wondrous, and because it is gathered and verified by the bees of all the noble ones. Second, "jeweled stem" [is so named] because it is precious and firm. Third, "garbha" [is so named] because it contains and gathers, gives birth to, and is complete with virtues. Fourth, "petals" [are so named] because they cover, pervading the dharmadhātu because they are vast and profoundly deep. Fifth, "fragrant stamens" [are so named] because they are a fragrant retinue. Sixth, "jāmbūnada gold" is the highest among treasures. Gold [is used] because its precious marks are prominent. The dais is exalted. Seventh is the conclusion. All of these are Dharma gates. If according to the three vehicles, these phenomena are used to separately represent the Dharma, but those phenomena are not themselves the Dharma. If according to this One Vehicle, those very phenomena are this Dharma, yet phenomena are still manifested. Second, revealing the signifier has two: first, indicating the essence; second, clarifying the characteristics of the preaching in verses. In the first part there are three: first, bringing up the teaching emerging from between the Buddha's eyebrows represents preaching arising based on realization. Because the teaching emerges from the Buddha, it is like the supreme-flowing dharmadhātu. Again, a treatise says, "the Dharma that flows from the most pure dharmadhātu." Emerging as a bodhisattva is in order to cover persons on the causal stage. All dharmas are the signified; the exquisite sound is the signifier. A treatise says, "Sūtras take text and meaning as their essence." If relying on the One Vehicle, looking at this bodhisattva is precisely called seeing the essence of the teaching, because person and dharma are unobstructed. To reveal the perfection of the teaching, it is complete with principal and retinue. In accord with principle, they respectfully circumambulate. Second, clarifying that in accordance with meaning, he sits upon the dais and stamens. Third, because it accords with meaning, it causes the teaching to be true and actual, so it praises the virtues. In the virtues there are four lines: (1) below, it pleases the various capacities; (2) above, it accords with the Buddha's realm; (3) it exhausts this ocean of meaning; (4) it causes them to return to the Buddha fruit. Second, in the characteristics of the preaching there are two: first, the exquisite sound clarifies the extraordinary nature of the teaching's essence; second, the blazing light clarifies the teaching's awe-inspiring superior function. In the first there are three verses: (1) clarifying that one Buddha pervades the dharmadhātu while at the tree of awakening; (2) many Buddhas, each pervading the dharmadhātu, together sit within a single pore; (3) just as with one pore, so it is with all, each possessing principal and retinue. These three gradually expand in this way. Another explanation: the first clarifies that Rocana's body fills the dharmadhātu; the latter two clarify that within the pores manifest immeasurable three realms, manifold and inexhaustible. Second, regarding the lion in the awe of the teaching, there are three types: (1) not fearing the depth of the doctrine and meaning, so light illuminates; (2) not fearing lack of benefit, so blazing fire burns afflictions; (3) not fearing that non-Buddhist traditions will not be subdued, so it displays prowess. Because both are the teaching, it is also named sound.