華嚴經探玄記 9.8

9.8

Regarding the explanation of the text: The demarcation of the textual passages for the eight divisions of the first bhūmi can be known in accordance with the treatise. Within the introductory section, there are three worlds: first, the world of the enlightened with cognitive mastery; second, the receptacle world; third, the world of sentient beings. Alternatively, they may be divided into four: first, time; second, host; third, place; fourth, assembly. Because the master of that treatise separately commented on this chapter as an independent work, he took the words "Thus have I heard" from the beginning of this sūtra and placed them at the head of this chapter. Furthermore, his statement there regarding "the second week" takes up the text at the beginning of the sūtra where [the Buddha] has "newly realized right awakening." The reason it is not present here is that, because it appears at the beginning of the sūtra and belongs to the same single work, the "newly realized [right awakening]" at the beginning of the sūtra is precisely the "second week" of the treatise's sūtra text; thus one clearly knows that the entirety of the Avataṃsaka Sūtra was taught simultaneously during the second week. Were this not so, why would the beginning of this chapter not separately include the words "the second week"? Could it be that the beginning of this chapter is missing that text? Therefore, one should know [this]. As for those who arbitrarily judge that the assemblies prior to the ten bhūmis in the Avataṃsaka Sūtra were spoken during the first week, and that only the "Ten Bhūmis Chapter" was spoken during the second week, I fear this does not accord with the text. Furthermore, the master of the Daśabhūmika-śāstra explains that in the first week [the Buddha] merely contemplated the practice of causes and conditions and personally experienced the joy of the Dharma, not yet having begun to preach the Dharma, and therefore this is called preaching at the initial time and in the supreme place; thus one knows that there was no preaching during the first week. "At that time" refers precisely to the time of the second week, revealing the supremacy of the time. Because the Buddha possesses the three virtues and six meanings and is solely revered in the world, he is called the World-Honoured One, which is the Sanskrit name bhagavat; its meaning is the same as explained before. This is the supremacy of the host. "[In the heaven of] Paranimmitavasavatti," etc., reveals the supremacy of the place and hence the supremacy of the Dharma. There is a threefold supremacy: first, the heaven of Paranimmitavasavatti is supreme, distinguishing it from the lower five heavens; second, being in the royal palace, it is superior to the other heavenly palaces; third, the maṇi jewel palace is superior to other palaces. Question: If the summit of the desire realm being elevated manifests the supremacy of the Dharma, the form realm is even more supreme, so why was it not there? Answer: The Daśabhūmika-śāstra states: "Because this place responds to the fruition." This means that the responsive capacity of the faculties is here, and therefore it was spoken here. "Response" refers to the faculties capable of evoking it, and "fruition" refers to the Tathāgata's manifestation in answering the faculties and fulfilling their desires. Another explanation: To manifest that the true reality realized is not something self-made, it is figuratively revealed through Paranimmitavasavatti. Furthermore, the two higher realms are grounds of adversity and not bodies for cultivation, so it was not there. A body for cultivation must be in the desire realm, and Paranimmitavasavatti is the ultimate peak [thereof]; to figuratively manifest the supremacy of the Dharma, it is therefore here. Furthermore, the retribution-fruit rank of the seventh bhūmi is in the king of this heaven; this figuratively manifests that the ten bhūmis encompass the Dharma broadly. Why so? Because the seventh bhūmi is the bodhisattva rank, it encompasses the One Vehicle above, and because it is the world-transcending rank, it encompasses the lower two vehicles, manifesting that these ten bhūmis completely encompass the five vehicles. Furthermore, regarding this heavenly jewel palace, according to the Ghanavyūha Sūtra, the maṇi jewels of this heaven of Paranimmitavasavatti are where bodhisattvas of the ten bhūmis constantly roam. Moreover, according to the Mahāyānābhisamaya Sūtra, the pure land of the saṃbhogakāya Buddha is in this place. In addition, based on the adornments of Tuṣita above, this palace is also superior even to those, and is therefore equal to space and the dharmadhātu. However, to manifest that the virtues of practice and the realization of reality are pure and unmixed, it is shown by means of the maṇi jewel. Therefore, this heavenly place has five meanings: first, a place of ordinary beings; second, a place of bodhisattvas of the seventh bhūmi; third, a place of bodhisattvas of the ten bhūmis; fourth, a place of the Buddha; fifth, perfect interpenetration endowed with all the previous places without obstruction. From "together with great bodhisattvas" onward reveals the world of sentient beings, within which there are five [parts]: first, determining the individuals; second, praising the virtues of those individuals; third, listing the names of those with virtues; fourth, concluding the number of those named; fifth, identifying the leader among the assembly. In the first part, according to the treatise's sūtra text, there are four [points]: first, distinguishing the great from the small, meaning distinguishing [them] from those prior to the bhūmis; second, distinguishing those who abide from those who regress, meaning distinguishing [them] from those of the seventh bhūmi and below; third, distinguishing the beginning from the end, meaning distinguishing [them] from the initial mind of the ten bhūmis, etc., which is why it says there "all will attain anuttarā samyaksaṃbodhi in one lifetime," etc., which is abbreviated in this text. Alternatively, [the phrase] "regarding anuttarā," etc., refers to the non-retrogression of this final rank, which is precisely distinguishing those who abide from those who regress; fourth, distinguishing the new from the old, which also means distinguishing the host from the guests. The meanings therein are all the same as explained before. In the second part, praising their virtues, there are two: first, specific; later, from "such" onward, general. Because the merits of bodhisattvas cannot be displayed all at once, they are first praised specifically; and because specific [praises] cannot exhaust them, they must be concluded generally. In the former, there are also two: first, brief; later, broad. Because the virtues of the bodhisattvas are vast and difficult to manifest all at once, they are first praised briefly; and because a brief [praise] cannot be comprehensive, they must be broadly revealed. In the former, there are two: first, explaining the fulfillment of practices of their own portion, meaning that the bodhisattva's realization and roaming within the true and conventional by means of the two knowledges is called their "sphere of practice," and exhausting that boundary so that their causal rank is completely fulfilled is called "wholly mastering with sovereign ease"; later, the practice of superior advancement, meaning that the sphere of entry of the Buddha's wisdom is what is attained at the fruition rank, and the perfect wisdom tallying with suchness is called the "sphere of entry," explaining that these bodhisattvas, through their wisdom of superior advancement, also attain entry accordingly, which is why it says "all attained entry." The former is their own portion, completed in their own rank, hence called "sovereign ease"; this is superior advancement looking up to completion, barely called "attaining entry." In the second part, the broad praise from "skillfully capable" onward, there are two: first, eleven phrases praising the virtues of their own portion; later, eight phrases from "the non-action of all bodhisattvas" onward praising the virtues of superior advancement. In the former, there are two: the first five phrases explain the full endowment of cultivation of practice; the latter six explain the complete preparation of virtues and functions. In the former, there are two: the first two phrases explain practices of benefiting others: one, the wheel of correct teaching; two, the wheel of supernormal powers, etc., where "etc." includes the wheel of mind-reading. The three phrases from "fully endowed" onward explain practices of benefiting oneself: one, fully endowed with vows is the mind that generates practice; two, properly generating cultivation of practice: practice running through the three periods is called "all worlds," each exhausting many kalpas is called "all kalpas"—this is cultivation over a long time. Furthermore, pervading all lands is called "all realms"—this is cultivation without remainder. Again, the former is all times, this is all places, and cultivating constantly is uninterrupted cultivation. Three, from "fully endowed with the bodhisattva..." onward explains the virtue produced by cultivation, meaning that merits and wisdom are completely fulfilled, hence called "fully endowed." In the second [section], the complete preparation of virtues and functions, there are two: the first three praise the supreme capabilities of benefiting others: one, capable of benefiting—generally citing the beneficial aspects performed, meaning causing sentient beings to cultivate the causes for renunciation; two, capable of reaching, etc., explaining the exhaustion of the bounds of the bodhisattva's skillful wisdom, revealing reaching the shore of wisdom capable of transforming; three, capable of causing, etc., explaining the beneficial aspects of fulfilling those to be transformed. Birth-and-death is the fruition of suffering, the path is the cause of origination, and nirvāṇa is the fruition of cessation. The gate is the cause of the path, and because the revealing cause can manifest [it], it is called the "gate." The latter three praise the virtues of benefiting oneself: one, supreme cultivation of practice, meaning that transforming others does not interrupt one's own practice; two, complete fulfillment of all virtues: "dhyāna" refers to the four dhyānas, "samāpatti" refers to the eight attainments, "liberation" refers to the eight liberations, "samādhi" refers to the three samādhis, "supernormal powers" refers to the six supernormal powers, "clarities" refers to the three clarities, "wisdom" refers to the three wisdoms. Furthermore, since these bodhisattvas are all in the position of succession in one lifetime, according to the text below, the ten dhyānas, the ten liberations (meaning the inconceivable, etc.), the tens, hundreds, and thousands of samādhis, the ten supernormal powers, the ten clarities, and the ten wisdoms are all inexhaustible. Three, "all that they bestow," etc., reveals sovereign ease in wondrous function, meaning skillful manifestations produced based on the aforementioned supernormal powers and wisdom, hence called "skillfully capable of manifesting." In the second [division], superior advancement, there are eight phrases: the first four explain the supreme three karmas encompassing the practices performed; the latter four from "their bodies" onward praise the vast three karmas completely possessing all virtues. In the former, first praising the supremacy of bodily karma, the statement "non-action" means without effort, referring to the great function of effortless exertion, which is precisely the mind-made body produced without active volition alongside their kind; second, from "in a single instant" onward praises the supremacy of verbal karma, meaning the leader who gathers the Dharma requesting the turning of the dharmacakra; third, from "receiving and upholding" onward praises the supremacy of mental karma, meaning upholding the true Dharma with a great mind of making offerings; fourth, from "constantly capable of cultivating" onward explains encompassing the practices performed, meaning cultivating and generating the various supreme deeds of bodhisattvas based on the aforementioned three karmas. In the latter four, first praising the vast bodily karma as Samantabhadra's body manifesting throughout all lands; second, from "their voice" onward praises the vast verbal karma; third, from "their mind" onward praises the vast mental karma; fourth, from "all bodhisattvas" onward explains completely possessing all virtues. The specific praises above are concluded. From "such" onward generally concludes their inexhaustibility. In the third part, listing the names, the fact that they all share the name "garbha" (treasury) serves to manifest that the bhūmi Dharma contains and gathers all virtues and brings forth fruitional functions. Therefore, the Daśabhūmika-śāstra states: "It is also capable of generating and completing the practices of the paths of humans and devas." The reason Vimukticandra alone is not named "garbha" is to manifest that he is a cool, pure vessel serving as the capacity for receiving the Dharma. Fourth, from "such, etc." onward concludes the count. According to the treatise's sūtra text, there is a fifth [element] here, namely the places from which they came, meaning diverse Buddha lands; the reason it is not present here is that it was previously stated "assembled having come from other worlds," so it is not repeated here. Fifth, Vajragarbha being the leader identifies and reveals the host of the assembly. "Vajra" has roughly two meanings: one is the meaning of sharpness; the treatise states: "All afflictions are difficult to break, but this Dharma can shatter them." The second is the meaning of firmness; the treatise states: "The roots of goodness are firm and solid, just like a vajra." From "explained by a synonymous name" onward explains the meaning of "garbha" (treasury). Why is he named Vajragarbha? The intent of this question is: Is he called Vajragarbha because there is vajra within the treasury? Or is he called Vajragarbha because vajra serves as the treasury? The answer states: The treasury is precisely named firm—this manifests that vajra serves as the treasury, not that there is vajra within the treasury. It is like the heart of a tree: this analogy manifests that it is firm and is a treasury, meaning that the heart of a tree is firm and dense while possessing the capability of growth, which is why the matching explanation below states that generating and completing the practices of the paths of humans and devas, etc., explains the firm treasury. Like a fetus in the womb: this analogy manifests that it is capable of breaking through and yet is a treasury, meaning that the child can break through the womb and emerge. "Its power is greatest": this matches this analogy. The remaining meanings are explained as in the separately compiled Commentary on the Daśabhūmika-śāstra.