華嚴經探玄記 9.16

9.16

Question: When mental empowerment is bestowed with wisdom, why does the first phrase explain the superiority of the physical body (rūpakāya) while the remaining nine reveal the superiority of the name-group (nāmakāya)? The name-group pertains to speech; here there are only body and speech, so how do they concern mental activity? Answer: This has two meanings. First, because wisdom is superior, deportment is also superior; hence the physical body is adduced to manifest it. Furthermore, if one wishes to observe someone's wisdom, one must observe their speech; hence the name-group is adduced to express it. In general terms, the name-group also extends to mental activity, as when the five aggregates are divided into name and form (nāmarūpa), where the four [mental] aggregates are called 'name' and so forth. Second explanation: The wisdom bestowed by those buddhas is broadly of two kinds: first, the wisdom of fearlessness when dwelling among the assembly, manifested in the physical body; second, the wisdom of unobstructedness in expounding the Dharma, made apparent in the activity of speech. Therefore, in the treatise both are called eloquence. In the former, inner virtue that is not false is called 'genuine'; being unsurpassed in the assembly is called 'unexcelled'. Because he is unexcelled in the assembly and dwells therein without fear, the treatise sūtra calls it the 'fearless body'. Among the nine [phrases] for the name-group, the first two phrases form a pair: the first is unobstructedness in speaking, and the second is deep penetration into meaning. Again, the first is general, unobstructed knowledge, and the second is skill in entering distinctions. The first is eloquence in delight of speech among the four unobstructed knowledges (pratisaṃvid): wisdom proclaims marvelous phrases, and the principle is free from bias or obstruction; hence it says 'unattached'. Not being obstructed by delusion so as to cause speech to halt in the middle, it says 'uninterrupted'; this explains 'unhindered'. Phrases being without faltering or stiffness, it says 'unobstructed'; this explains 'delight of speech'. The general explanation is understandable. Second, due to illuminating the distinctions of dharmas, one is capable of correctly expounding them; hence it says 'capable of eloquence'. According to the *Saṃdhinirmocana Sūtra*, there are four kinds of establishment (siddhi): first, establishment by existence, whereby all dharmas are established through cause, condition, name, sign, and speech; second, establishment by what is done, whereby all undertakings are individually accomplished; third, establishment of dharmas, whereby all dharmas are established; fourth, establishment by assistance, whereby through wisdom and speech one assists in establishing all dharmas. Here, 'condition' is that establishment by existence; second, 'dharma' is that establishment of dharmas; third, 'doer' is that establishment by what is done; fourth, 'accomplishment' is that establishment by assistance. Furthermore, an ancient master explained: first, 'condition' is like grass and trees in the mountains which sprout upon meeting conditions without depending on effort; second, 'dharma' means accomplished by means of dharma, as when having dharma makes it easy and lacking dharma makes it difficult; third, 'doer' means applying effort and exertion, like constructing a house; fourth, 'accomplishment' means internal and external mutually depending and thus being accomplished. Now to explain further: 'condition' is the condition for making a dharma, like wanting to make a pillar, where the carpenter, axe, and wood are the conditions; 'making' is the striking, fashioning, and operating of these multiple conditions; 'dharma' is the dharma of the pillar made; 'accomplishment' is only accomplished when the conscious mind discerns it. That is, if there is no discerning conscious mind, that pillar made is merely an undifferentiated dharma; it must wait for the conscious mind to delineate it and establish its name before it can be said to be accomplished. Therefore, this accomplishment is precisely non-accomplishment; hence it says 'accomplished and unaccomplished'. Question: According to this explanation and the preceding sūtra text, 'dharma' should be third; why does 'dharma' occupy the second position in the treatise? Answer: First, one adduces the conditions that are capable of accomplishment; not yet knowing whose conditions these are, one next adduces 'dharma' to clarify to what the conditions belong. Not yet knowing how these conditions operate, one next explains 'making'. Not yet knowing whether, having been made, it is accomplished or unaccomplished, one afterwards explains wisdom assisting in its accomplishment. The treatise is distinguished according to this; therefore 'dharma' is second. Moreover, these four explain distinctions, called 'discernment' in the sūtra. 'Accomplished and unaccomplished' explains purity, because it is free of signs. Third, 'giving free rein' and so forth: the next two form a pair; the first is sovereignty in speech, and the second is skillful conversion adapted to capacities. First, giving free rein as one pleases, eloquence overflows in the perfect voice; hence it says 'eloquence given free rein'. Although words and meanings transcend boundaries, speech is without hesitation or stoppage; hence it says 'speaking without waiting for order, phrasing uninterrupted'. Although diverse meanings are manifold, they ultimately return to the source; hence it says 'everywhere as one pleases, not forgetting names and meanings'. Because, following different gates of exposition, he does not forget the fundamental teaching, it says 'empowerment by mental strength of mindful recollection without forgetting'. 'Because' explains the word 'empowerment'. Fourth, skillful proclamation adapting to capacities is called 'eloquence capable of speaking'. This lists the name, explained below. 'According with those who should be saved' means skillfully according with capacities. 'Various analogies' means skillfully speaking. Later, skillfully removing doubts, it is therefore named 'capable of speaking'. By skillfully adapting to capacities decisively without doubt, it says 'bestowing wisdom of excellent decisiveness'. Fifth, 'unmixed' and so forth: the next three form a pair; the first realizes principle, and the latter two give rise to speech. The principle is identical without difference; hence it says 'unmixed'. Regarding the wisdom of three kinds of identical signs, some say they are the three gates of liberation (śūnyatā, etc.); some say they are the principle of the three lack-of-nature natures realized; some say, relying on the *Vajrarṣi-śāstra*, they are impermanence, suffering, and non-self; some say they are the assisting path, the realizing path, and the non-abiding path, namely the three paths of identical signs; some say, relying on another translation, they are individual sign, identical sign, and non-dual sign, which are worldly truth, ultimate truth, and the one true truth. Although the meaning admits of the former, relying on the text itself is superior. Illuminating and penetrating these three, it says 'all-pervading wisdom'. Sixth, 'teaching emergence' and so forth: these two give rise to speech; the first speaks to cause the arising of practice, and the latter speaks without fear. Again, the first is teaching emergence to the mature, and the latter is fearlessness toward the unfamiliar; both are understandable. Eighth and ninth, these two kinds form a pair: the first knows the Buddha's teachings, and the latter speaks based on that knowledge. Knowing the many gates of the teachings is called 'immeasurable eloquence'. Regarding the six right views, an ancient master said: they are the six aspects of totality, distinction, and so forth, because interpreting the sacred teaching accomplishes right views. Some say: relying on the *Vajrarṣi-śāstra*, first, the right view of genuine wisdom, capable of knowing the dharma of principle; second, the right view of practice, capable of knowing the dharma of practice—these two are the purport of the teaching; third, the right view of the teaching, capable of knowing the dharma of teaching; fourth, the right view of leaving the two extremes, knowing that the former dharma of principle does not accord with grasping by sentiment; fifth, the right view of the inconceivable, knowing that the former dharma of practice accomplishes virtue and transcends sentiment; sixth, the right view of dispositions, desires, and natures, knowing that the former dharma of teaching is spoken in accordance with beings' minds. Furthermore, it is traditionally said that in the Western Country there is separately a *Treatise on the Six Right Views*: first, false conceptualization; second, the basis of false conceptualization; third, both false conceptualization and non-false conceptualization; fourth, the basis of false and non-false; fifth, non-false conceptualization; sixth, the basis of non-false conceptualization. The first is active false conceptualization; the second is the defiled mind on which it relies; the third is the three wisdoms of hearing and so forth; the fourth has pure teaching as its basis; the fifth is the realization of correct, genuine wisdom; the sixth has suchness (tathatā) as its basis. Moreover, the first two are external ordinary beings; the next two are internal ordinary beings at the stages of the three worthies; the latter two are noble stages above the bhūmis. Ninth, 'shared transformation': because the three activities together accomplish this work of transformation. Another explanation: these three wheels of transformation are used in common by all tathāgatas; hence called 'shared transformation'. Another explanation: here, causing Vajragarbha's three activities to be entirely identical with the tathāgatas' works of transformation, it is specially called 'shared transformation'—not that the previous eight are different. 'The Buddha's fearless body' and so forth includes speech and mind. The three kinds of teaching and transformation are mentioned in general; 'according with those to be saved' and so forth explains the word 'arising' in the sūtra. 'Jewel-surpassing' explains 'adornment' as supremely marvelous, meaning the wheel of supernormal powers of physical activity, the wheel of reading thoughts of mental activity, and the wheel of correct instruction of vocal activity are all supernormal powers that each accomplish tasks, hence saying 'due to divine transformation'. Below, in explaining the reasons for empowerment, there is first an inquiry and then an explanation. The intent of the inquiry in saying 'having the power' clarifies that the Buddha has the power of universal empowerment. 'Having compassion' clarifies that he has the mind of universal empowerment. If one naturally has universal power but lacks universal mind, it does not arouse doubt; if one naturally has universal mind but lacks universal power, it is also not strange. Now, clarifying that the Buddha has the power capable of universal empowerment and also has equal compassion, why does he empower only the single person Vajragarbha? Therefore an inquiry is raised, saying 'why is this?' Below, clarifying the intended explanation, there are ten phrases: the first phrase is the general attainment of this samādhi dharma, while others do not attain it. From 'For what reason again is this samādhi attained?' below, it specifically reveals two causes: first, brought about by this bodhisattva's past fundamental vow-power; second, because this bodhisattva possesses the virtues of practice of that samādhi; hence it says 'subsumed in the samādhi-body'. There are eight kinds of virtues, among which the first four are benefit of oneself and the latter four are benefit of others. Among the former, the first is the root of giving rise to practice, namely the mind of aspiration and joy, hence it says 'tending toward the exhaust-bhūmi'. 'Exhaust-bhūmi' is the completion of the ten bhūmis. Penetrating through to the final stage, it says 'deep mind'; sentiment having no disparate vows, it says 'straightforward mind'; yet they are not two. The remaining three are virtues of practice: first, the practice of realizing principle; second, the practice of the assisting path; third, the non-abiding practice. Furthermore, the first is virtue of wisdom, the second is virtue of merit, and the third is virtue of abandonment. Due to the body manifested by subsequent wisdom augmenting merit and bringing it to full completion, it says 'the body becomes purer'. Although at the stage of subsequent wisdom, he does not abandon correct realization, and so causes even latent propensities (vāsanā) not to operate; hence it says 'skillfully cultivating fundamental karma'. Among the latter four for benefit of others, the first is the upāya of benefiting others; the latter three are the substances of practice for benefiting others: first body, second speech, third mind. First, supernormal powers of physical activity can produce pure faith; hence it says 'subsuming supernormal powers by the power of resolute faith'—this passage synthesizes and explains sūtra and treatise. Because radiance is a supernormal power capable of producing the basis of that faith, this supernormal power is spoken of because it generates faith; hence it says 'subsuming' and so forth. Second, skillful speech of vocal activity is without mutual contradiction before and after; hence it says 'indestructible'. Capable of subsuming all syllables within each single syllable, it says 'dhāraṇī' (retention). Third, correct wisdom of mental activity instructs sentient beings without diverging from illuminating the principle of identical single characteristic; hence it says 'not different'. This then departs from that pride of clinging to transformation; hence it says 'the seal of wisdom well seals'. The treatise master also explains that the eight virtues together constitute the causes of samādhi, whereby this samādhi is attained. Among the eight, the former four causes have two explanations: first, matching the preceding four phrases, as should be known in order. Second, matching the subsequent four phrases in reverse order: the cause of vigor is departure from pride; the cause of non-forgetfulness is dhāraṇī; the cause of strength is purity of supernormal powers; the cause of non-defilement is purity subsumed by hearing. Therefore these four causes comprehensively gather the eight phrases, all being benefit of oneself. Furthermore, the latter four causes match the latter four phrases, knowable in order from the preceding. As for the cause of turning the principle of dharma, there are two: first, turning from deep to explain according to shallow, yet without losing one's own deep dharma, as in turning the deep principle of the Mahāyāna to explain according to the Hīnayāna and so forth. As the treatise says: 'First, the gate of the genuine principle; second, the gate of conforming principle, because of skillfully transforming within the gate of dhāraṇī.' Second, turning from truth to speak according to delusion, yet also without losing one's own true dharma. Like being in a non-Buddhist stage where the Buddha's Dharma does not circulate, one borrows their honored words to recite and maintain one's own dharma; they cling to all dharmas as eternal, and the bodhisattva also says 'eternal', but the bodhisattva's intent is that all dharmas, being precisely suchness, are eternal, not agreeing with their conjecture; yet agreeing with their words, maintaining one's own dharma is also identical. The four secrets are knowable by analogy. One who transforms like this attains benefit of oneself. 'Not forgetting' has two meanings here: first, taking these four phrases in reverse as benefit of oneself and in direct order as benefit of others; therefore, benefiting others does not forget benefit of oneself. Second, by instructing others with this final phrase, without obstructing the illumination of principle, manifestation of transformative works emerges; hence it says 'not forgetting benefit of oneself'. Third, physical empowerment by rubbing the crown of the head to cause awakening: below, the treatise generally has four kinds: first, supernormal power of fulfillment of wishes (ṛddhi-prātihārya), because of sovereignty over the length or shortness of one's own body, this being in the internal faculties; second, supernormal power of illusion, transforming external things, the receptacle world, and so forth; third, supernormal power of knowledge of dharmas, illuminating principle and entering dharmas; fourth, supernormal power of noble sovereignty, producing joy amid suffering and so forth. Here, 'not departing from those' and so forth—the sūtra abbreviates this phrase; it is the supernormal power of fulfillment of wishes, not the other three kinds; hence it is said. The remaining meanings are identical to the previous explanation.