華嚴經探玄記 5.9

5.9

Second, within the fusion of functions: the first sentence is the source of the fusion of functions; next, "without rising..." and so forth correctly clarifies the characteristics of function. Here, regarding "not rising from this and ascending to that," ancient masters had three interpretations. One says: the original Śākyamuni body does not rise from the tree of awakening, and separately arises as an emanation to ascend to heaven. If relying on this interpretation, the body ascending to heaven is a secondary nirmāṇakāya, which, not being deep and wondrous, is feared to contradict the meaning of the text. Another says: not rising is the dharmakāya, and ascending to heaven is the function of emanation. This is feared to be unreasonable; how could the dharmakāya sit at the tree of awakening? Another says: this ascending to heaven is arriving without going, because going is precisely not going, therefore he does not rise; not going is precisely going, therefore he ascends to heaven. Just as coming with the characteristic of not coming is called "well come" (svāgata) and so forth. If relying on this interpretation, it is merely ascending to heaven without the characteristic of ascending, not that there is an unrisen body beneath the tree; thus it is also difficult to apply. Now, interpreting this text, there are briefly eight meanings: First, in terms of the gate of mutual entering of places: because all places are within a single place, therefore this heavenly palace and the like are originally within beneath that king of trees; hence it says "not rising." However, previously this heavenly palace place was not utilized, and now, wishing to utilize it to expound the Dharma, it is said to be "ascending." Furthermore, because they are mutually identical, he does not rise; because the gates are distinct, there is an ascending. Second, in terms of the Buddha: this Buddha body sitting beneath the king of trees pervades all places of the dharmadhātu. Therefore, the Buddha body is originally in that Trāyastriṃśa and other places, hence does not await rising; now, wishing to utilize the Buddha within this gate of Trāyastriṃśa, it is called "ascending"; therefore, if he rose, it would not constitute ascending. Third, in terms of time: because this Buddha body on the seat beneath the tree pervades the prior and posterior limits, equalling all times of the nine and ten periods, therefore when this Buddha sits beneath the tree, when ascending to heaven, when departing, and when reaching the heavenly place, each and every time pervades the dharmadhātu and exhausts the prior and posterior limits; that is, knowing that when sitting beneath the tree, there is eternally no dharma of a time of rising, it says "not rising." When actually going, it is also like this; therefore there is only going and nothing else. None of the moments reach one another, and each gathers the dharmadhātu; such a gate of conditioned arising is unobstructed, constant, and unmixed. Fourth, in terms of the gate of the dharmadhātu: because this ascending and going lacks inherent nature, it encompasses the dharmadhātu of true suchness; since sitting beneath that tree and so forth are also not different from the true, being identical with true suchness, it manifests in the gate of going; being manifest, he ascends without rising. Fifth, in terms of the gate of conditioned arising: sitting is sitting on account of walking, sitting being within walking; walking is walking on account of sitting, walking being within sitting. Therefore, by virtue of sitting within walking, ascending to heaven is precisely not rising; by virtue of walking within sitting, he ascends to heaven without rising. Because walking and sitting are unobstructed, ascending is constantly sitting, and sitting is perpetually ascending. Sixth, in terms of the Buddha's inconceivable virtues: not rising from this seat is precisely walking, is precisely lying down, is precisely standing, is precisely reaching all places, and is precisely performing all actions; none of these are knowable by lower stages. Seventh, in terms of what is expressed: expressing that the practice of the previous stage is fulfilled, thoroughly steadfast, and indestructible, it therefore says "not rising from the previous seat"; yet having the function of responding to capacities, it therefore says "ascending." Eighth, in terms of completing the assembly: the subsequent assembly necessarily possesses the preceding, therefore without abandoning the preceding it completes the subsequent. If it were abandoned, it would destroy conditioned arising; therefore, without rising from the preceding, he ascends to the subsequent.