華嚴經探玄記 3.81

3.81

The third major section clarifies the broad support of various lands upward. Within it there are two: first, restating the ocean above and the flower upon the ocean; second, discerning the supporting of lands and natures. Here, regarding the twelve Buddha-lands and seven world-natures, some virtuous masters explain them as lands in the ten directions outside the Padmagarbha-lokadhātu. Examining the text closely, I fear this is not so. Since it takes the lotus flower in the fragrant ocean within the Padmagarbha to support them, we know they are not outside. What is more, the text below concludes by subordinating them to Rocana; hence they are also not outside. But the general idea here is: among the many fragrant oceans, one ocean is briefly brought up; among the lands of the ten directions supported by that one ocean, one direction is briefly brought up; since one direction is already thus and cannot be exhaustively spoken of, the remaining directions are analogously understood. The infinite ten directions supported by one ocean all pervade the dharmadhātu, and each and every other ocean likewise supports the ten directions, each pervading the dharmadhātu, unimpeded, perfectly interpenetrating, infinitely sovereign—that is, ineffable and ineffable. Such is the general idea; ponder it. Within the second [part], the supported [lands], there are two: first, one direction; later, concluding with the ten directions. In the former there are two: first, clarifying the twelve tiers of Buddha-lands; later, discerning the seven world-natures. Regarding these twelve Buddha-lands, some have matched them to the twelve links of dependent origination, while others have matched them to the twelve abodes of a bodhisattva, explaining them one by one. I fear such meaning is not correct; how could one merely match and explain them because the number twelve happens to be the same? Rather, what this sūtra illuminates always corresponds to the number ten to manifest infinity; even if there are numbers like twelve, seven, or eight, they are all the ten with additions or subtractions. As explained in the Daśabhūmika-śāstra, it is still the number ten; how could one make such a match? Moreover, the doctrinal principles are also different. Furthermore, what this sūtra teaches is that every single phenomenon and every single land pervades the dharmadhātu, fully endowed with all dharma-gates such as persons, dharmas, teachings, meanings, causes, effects, principle, and phenomena, not fitting only a single characteristic; therefore one must not explain them by a single gate alone. All passages above and below should be understood according to this. Question: If so, why have the preceding passages all been explained in terms of one or two meanings? Answer: They are still explained with the 'one' of 'all'; hence there is no fault. Therefore, either one is not too few, or many is not an increase; they are arranged before and after merely to compose the text. One must deeply grasp the underlying meaning: quantity is unimpeded. Moreover, to discuss Buddhas and lands generally, different names are established largely through five aspects: 1. due to the capacity of beings; 2. due to the Buddha's original vows; 3. based on their original practices; 4. through the prediction of a former Buddha; 5. to express a dharma-gate. Here, the dependent and proper [rewards] of Buddhas and lands are perfectly interpenetrating, and can be comprehended through the meaning of the Dharma. The fragrant oceans and world-natures in dust-mote numbers can be understood by following this explanation. There is also another interpretation: the above generally forms two tiers: first, discerning this Buddha's Padmagarbha land and the world-natures it supports; second, from 'twelve Buddha-lands' onward, discerning that other Buddha-lands also support world-natures. Together they form two pairs; one should contemplate this. Concluding their commonality and concluding their subordination can both be known.