華嚴經探玄記 4.13

4.13

In the third section, the exposition portion, it generally answers the earlier questions throughout the subsequent five assemblies. It is divided into three parts: first, within this assembly, it answers the first ten questions concerning the Buddha-Dharma of the past limit; second, from the third assembly downward, it answers [the questions concerning] the Buddha-Dharma of the intermediate limit; third, from the "Inconceivable Chapter" downward, it answers [the questions concerning] the Buddha-Dharma of the final limit. In the first part there are two: first, gathering the assembly to reveal perfection; second, directly teaching in response to conditions. In the former there are two: first, explaining that which gathers; second, explaining that which is gathered. In the first there are two meanings: first, looking back to the preceding, it is an answer to the questions; second, looking forward to the following, it is the gathering of the assembly. Within the former meaning, knowing the thoughts in their minds is understanding what was questioned; it also brings forth the capacity of the mental receptacle that receives the Dharma. Immediately manifesting divine power according to those images is answering by manifesting images, fulfilling their capacity. That is, just as what was pondered—the aforementioned one hundred and twenty-four questions, as well as the Dharma gates expounded from below up to the sixth assembly to answer these questions—all are completely and clearly manifested in their images all at once within the Tathāgata's dharmadhātu-body. Therefore, though extending through the later five assemblies, it is not prolonged; though manifested all at once in one body, it is also not abbreviated. Furthermore, that the six stages are distinct yet not different, and that they are perfectly interpenetrating and mutually entering yet not undermined, is truly due to this. Causing the assembly to behold this so as to moisten their empty bosoms is indeed the answer, because their thought said, "We pray you will manifest it for us," and so now he manifests it. As a later sūtra text says: "Within the pure dharmakāya, there is no image that does not appear." Moreover, "image" has the meaning of being formed from the gathering of conditions without obstruction: through the mental capacity of the faculties stamping upon the Buddha's body, this image is formed; and through the Buddha's body responding to the faculties, this image is manifested. Each has the two meanings of emptiness and existence, as well as the meanings of possessing efficacy and lacking efficacy; it is the non-discriminative meaning of the four propositions perfectly subsuming each other—reflect upon this. Moreover, using the function of responding to faculties to manifest images and to move and gather is his supernatural power. Second, as for gathering the assembly, the World-Honoured One brings forth and gathers the multitude. Knowing the thoughts in their minds identifies the reason for gathering the assembly. According to their images explains that it accords with the Dharma and matches the capacities. Manifesting supernatural power directly explains the summoning of the assembly to gather. Furthermore, manifesting divine power in accordance with the images described causes the bodhisattvas of other directions to see this light of supernatural power, know that a certain Dharma is to be preached, and come to gather here; it also causes this assembly to see this image of the Buddha, know that the Dharma they asked about will certainly be preached, and abide in joy. How is this known? Because the Tathāgata's bodily light has two kinds: first, esoteric and therefore difficult to know; second, manifest and therefore made known. Among that which is made known, in accordance with whatever Dharma is about to be preached, the light of the Buddha's body first manifests that image, causing the assembly, upon seeing it, to know that a certain Dharma will be preached. As when expounding the Prajñāpāramitā (consult the Dà zhìdù lùn), or when expounding the Saddharmapuṇḍarīka Sūtra (and so forth); hence it says, "He manifested supernatural powers according to their images." In the second part, that which is gathered, within the ten directions, each single direction has three worlds, as is knowable. Furthermore, each has eight meanings: 1. distance; 2. stating the name of the land; 3. designating the Buddha's title; 4. the host bodhisattva; 5. gathering the retinue; 6. coming here to pay homage; 7. magically creating seats; 8. sitting according to their original directions. That the worlds share the name "Rūpa" (Form) signifies that the dharmalakṣaṇas of the stage of faith are coarse and prominent. That the Buddhas share the name "Jñāna" (Wisdom) signifies that the very initial acquired enlightenment within faith arises from fundamental enlightenment. That the bodhisattvas share the name "Śrī" (Leader/Foremost) signifies that faith is the beginning of the cause. As for the name and meaning of Mañjuśrī, five meanings are briefly stated: 1. He is named Mañjuśrī, or called Śirī, or Mañjuśrī; it is translated as Jingshou ("Revered Leader"), or Pushou ("Universal Leader"), or Rushou ("Gentle Leader"), or Miaode ("Wondrous Virtue"), or Miaojixiang ("Wondrous Auspiciousness"). Here the ten bodhisattvas, according to the Sanskrit text, are all named Śrī; in the Dousha jing they are likewise all named Śrī. Furthermore, in Sanskrit, a head is called śiras, and auspicious virtue and so on are also śrī; hence the translations differ. 2. As for his origin, if according to the Sūtra on the Parinirvāṇa of Mañjuśrī, he was born in this land into a brāhmaṇa family, and four hundred years after the Buddha's nirvāṇa, he had already entered nirvāṇa at the peak of Mount Gandhamādana. If according to this sūtra, he is a bodhisattva of the eastern direction, currently at Mount Qingliang. The Jidiaoyin jing also says: "Ten thousand Buddha worlds to the east of here, there is a land named Baowang, whose Buddha is named Baoxiang; he is a bodhisattva of that land." 3. Explaining master and disciple: according to the Fangbo jing, he was formerly the teacher of Śākyamuni. This sūtra says: "He is the mother of all Buddhas of the three times, and the teacher of all bodhisattvas." 4. Explaining his stage: if in terms of the cause, he is a bodhisattva of the tenth bhūmi, because he constantly abides in the Śūraṅgama Samādhi. If in terms of the fruition, according to the Śūraṅgama Sūtra, he attained buddhahood in the Pingdeng world of the southern direction, titled Longzhong ("Dragon Lineage"). 5. Explaining his virtuous functions: according to the Ruhuansanmei jing, the arena of subduing Māra and so forth is his power of taming sentient beings. According to the Xianbaozang jing, [enduring] Mahākāśyapa's expulsion and so forth is his superior supernatural power. Ascertaining from emptiness, his dialectical challenges are insurmountable—this is the power of his wisdom; this is in terms of the three vehicles. As below in the "Chapter on Enlightenment through Light," "all places" and so forth represents the One Vehicle. That all the bodhisattvas of the various directions bow their heads and faces to the Buddha's feet: the meaning of paying homage to the Buddha is briefly treated in three sections: 1. the number of homages; 2. the etiquette of reverence; 3. explaining the attainment of fruition. In the first, the homage of the three karmas has two meanings: first, because there are three places of homage; second, to reveal that the Buddha possesses the divine eye, divine ear, and knowledge of others' minds. Second, the etiquette of reverence has seven kinds, as in the Kongmu (and so forth). Third, the attainment of fruition has two: first, attaining five fruitions in the proximate (and so forth); second, attaining the Buddha fruition in the distance, as expounded in the "Chapter on the Worthy Foremost" (and so forth). As for sitting according to their directions: according to fascicle twelve of the Dà zhìdù lùn, non-Buddhists of other teachings sit because they slight the Buddha; white-robed laypeople sit because they are like guests; all five assemblies stand because their bodies and minds belong to the Buddha. In the case of great arhats whose task is already done, they are permitted to sit; the remaining three fruitions are not allowed to sit, because the great task is not yet accomplished. It is like a king having important ministers who sit, while the rest all stand. Now, because these are all great bodhisattvas, they sit.