華嚴經探玄記 4.20

4.20

Fifth, within investigating the marks to discern the function: first, investigating the marks states: "That the differences in the capacities that are adapted to should be so is acceptable, but how can the differences in that which adapts to them be seen?" Explaining the function states: "Reflected and manifested according to different capacities, the approaches to the Buddha's teaching are numerous, difficult to expound in full." Regarding the differences, three [points] are discussed: first, the function of the body and names applying universally; second, the function of the spoken teachings pervading everywhere; third, the function of the wheel of light shining exhaustively. All [three] serve as a model for what follows. Furthermore, they can be divided into two: first, the Buddha; second, the Dharma. Within the Buddha there are also two: first, the body; second, the names. The Dharma also has two: first, the real; second, the provisional. Among these, the differences in the Buddha's body and the real teaching are difficult to clarify and are explained together in the chapter "Awakening through Light"; the differences in the Buddha's names and the provisional teaching are easy to discern, and these two chapters discuss them separately. Another explanation: in these first two chapters, Mañjuśrī raises the principle to answer, replying to the previous question; in the latter chapter, the Tathāgata raises concrete phenomena to answer, explaining and confirming the previous principle. Therefore, within the preceding two chapters, the two dharmas of names and teachings are distinguished. Since these differences are as asked above, the differences in the meanings of buddha-fields and so forth are difficult to conceive. The intention that they are equal to the dharmadhātu lies in this, and thus serves as a comprehensive answer. Within the first, explaining the differences of names, there are two: first, revealing the differences of names; second, from "These are all..." downward, explaining the reason for the differences. The former has two: first, the investigation; second, the explanation. Within the explanation there are three: first, discerning this realm; second, the realms of the ten directions; third, exhausting the entire dharmadhātu. Question: Are the names here exclusively the names of Rocana Buddha, or do they apply commonly to other buddhas? Answer: If considered from the perspective of the three vehicles, exclusively within this realm the hundred billion ten-thousands are the names of Śākyamuni, and the other realms of the ten directions are the names of other buddhas. If considered from the perspective of the one vehicle, throughout the entire dharmadhātu all are names of Rocana. Question: If so, why does the text above state that the buddhas of the ten directions expound the Dharma, knowing the mental actions of those [beings] and so forth? Answer: All are the places converted by this Buddha; therefore there are no separate buddhas. Furthermore, they are manifested within Śākyamuni's sāgara-mudrā; therefore there are no separate buddhas. Another explanation: just as the names of one buddha pervade the ten directions, so each of the remaining buddhas of the ten directions likewise pervades the ten directions. Furthermore, beings of three-vehicle capacity, within each of the four continents, merely hear the buddha-name of their respective place, and do not necessarily know the buddha-names of other places. Beings of one-vehicle capacity receive all names at once simultaneously, so that with names responding to all capacities, a single capacity is able to receive them, because this is the capacity of Samantabhadra, and one capacity is identical to all capacities. Furthermore, regarding these names: if based on the Hīnayāna, they are real names; in the initial teaching of the three vehicles, they are names that are identical to nominal designation and identical to emptiness; in the final teaching, these names are identical to equality and identical to tathatā, as the sūtra states, "The nature of names is detached; this is called liberation"; in the sudden teaching, all are cut off, and names and namelessness are both transcended; in the round teaching, both are also transcended, yet without obstructing names. Now, one name is identical to all names, all names enter into one name, yet without destroying and without obstructing, completely encompassing the entire dharmadhātu; these are Indra's-net names. Question: Concerning this great-thousand realm, according to other sūtras and treatises, inside the Great Iron Enclosure Mountains it lies flat and completely contains one hundred billion four continents, and above and below there cannot be further four continents. If there were both above and below, then each four continents would have above and below, and so there should be three hundred billion. Why is it still said that there are only one hundred billion? Answer: In the real locations of the Hīnayāna, the principle admits of no alteration. In the three vehicles, although they are identical to emptiness, tathatā, and so forth, they do not obstruct concrete phenomena, and therefore do not destroy the original phenomena. In this one vehicle, phenomena are unobstructed, interpenetrating and altering freely. Therefore, the locations clarified here are perfectly interpenetrating according to the teaching, corresponding to the number ten to reveal the inexhaustible. This single Sahā realm has two kinds of interpenetration: first, taking the place of expounding the Dharma as the center, to establish host and retinue, it harmonizes those one hundred billion so that they have above and below, making them complete; hence there are not three hundred billion. Second, even if a single four continents at the easternmost edge near the Enclosure Mountains is taken as the host expounding the Dharma, that is itself the center, interpenetrating those remaining four continents, so that it still has the complete retinue of the ten directions; because all four continents are retinues with respect to others, and hosts with respect to themselves. In this way, the Enclosure Mountains also shift and alter according to this interpenetration. The principle of interpenetration in the other realms of the ten directions and so forth should be understood accordingly. This is according to the one-vehicle teaching; according to the three vehicles, it cannot be like this, as stated in other sūtras and treatises. "Sahā" is translated here as "endurance." The Karuṇāpuṇḍarīka Sūtra states: "The beings within it have faults such as greed, anger, and delusion; the Brahmā king endures them, hence it is so named." The Fangbo jing [states similarly] (and so on). "Subhūti" is translated here as "Good and Real." "Hani": this is said by some to mean "renunciation," or by others to mean "arising and ceasing"; the original word is difficult to determine. "Bhagavat" has six meanings (and so on). "Inavana": this is translated as "King's Grove," meaning that when the Buddha was the crown prince, he was born in this grove, hence this name was established. In the second part, explaining the reason for the differences, there are three: first, mentioning the capacities; second, applying conversion; third, the intent of conversion. Within the first there are two meanings: first, saying that these names pervade the dharmadhātu still only refers provisionally to beings who have affinities with the Buddha and can be converted as having these differences, not meaning all beings; second, saying: how did these capacities come to have affinities with the Buddha? It means that when the Buddha cultivated for many kalpas in the past, they saw him, heard him, rejoiced in accord, and so forth, and thus had affinities (there are further adverse and favorable affinities, and so forth, as recorded in a separate note). Within the second, applying conversion, there are five clauses: the first clause generally explains the skill-in-means of gathering and converting through the three wheels; second, the upāya of vocal karma; third, the upāya of bodily karma; fourth, the upāya of mental karma; fifth, applying conversion in accordance with capacities. Another explanation: the first clause is manifesting bodily deportment to gather sentient beings, hence it says "various upāyas"; second is the vocal karma of the Brahmā voice and so forth; third is the Dharma expounded, meaning expounding karmic retribution and so forth for humans and devas, and expounding the provisional path for the two vehicles and so forth, which is the four noble truths. Third, the intent of conversion means that the intent of expounding the teachings of humans, devas, the two vehicles, and so forth in accordance [with their capacities] is that he wishes to lead them to know the Tathāgata's Dharma.