華嚴經探玄記 3.4

3.4

First, in explaining the title: regarding 'Rocana,' ancient translations sometimes called it 'fulfillment of the three karmas,' sometimes 'pure fulfillment,' or sometimes 'vast, adorned, and pure.' Now, re-examining the Sanskrit text, it is fully stated as 'Vairocana.' 'Rocana' is translated here as 'luminous illumination'; 'vai' is translated here as 'pervasive,' meaning 'luminous pervasive illumination.' In this, luminosity is of two kinds: 1. light of wisdom; 2. light of the body. The light of wisdom also has two meanings: 1. illuminating phenomena, meaning discerning both the ultimate and conventional; 2. illuminating spiritual capacities, meaning universally responding to all kinds of beings. The light of the body is also of two kinds: 1. constant light, meaning fully luminous and unimpeded; 2. emitted light, meaning using light to startle and awaken. Here, 'pervasive' is also of two kinds: 1. uniformly pervasive, because it universally extends without obstruction; 2. layer upon layer pervasive, like the recurring manifestations in Indra's net. These two perfectly interpenetrate; each pervades with its complete essence, not partially pervading. Therefore, the text below says: 'The Buddha's body fills the dharmadhātus, universally appearing before all sentient beings,' and immeasurable statements such as this, as stated in the text. Here, because body and wisdom are unobstructed, the light of the body is directly the light of wisdom; because the two pervasions are unobstructed, uniform pervasion is directly layer upon layer; because light and pervasion are unobstructed, luminous illumination is directly pervasive illumination. The nature of pervasive illumination opens and awakens; therefore he is called 'Buddha.' This explains that the various matters below, such as the oceans of worlds, are each and every one dependent origination according with the nature: unobstructed, free from darkness, discerning and illuminating is termed 'light'; not failing to universally pervade the dharmadhātu is termed 'pervasive.' This Rocana Buddha is not restricted to the saṃbhogakāya, because he extends across the three kinds of worlds such as the receptacle [world] and possesses the ten bodies. Question: As the text below briefly explains the five oceans and broadly analyzes the worlds, why is it not called the 'Chapter on Worlds,' but instead entitled with the Buddha's name? Answer: Ancient masters explained: 'Because it takes its name from the primary host. Since the host is superior, the master of the land is raised to speak of it.' Now I explain: because the Buddha extends across the three worlds, the lands, etc., below are directly Rocana Buddha, as in the 'land-body' among the ten bodies. Furthermore, because the environment and the living beings are unobstructed, the designation and interpretation refer to each other, the phrasing interweaving. Moreover, because among the five oceans the ocean of buddhas already contains the remaining four oceans, and the others are likewise, since the Buddha is superior, he is singled out as the standard and thus serves as the title; the others are not mentioned.