大方廣佛華嚴經疏 4.11

4.11

十主伴無盡科者，一一會一一品一一法皆結通十方。如此間說十方虛空、法界、一切世界，乃至一切塵中皆如是說，此結主經也。又彼一一會等，皆有他方塵數菩薩來證法，此結伴也。即主伴相與周遍法界，重疊無盡，是則段數亦無盡無盡也。上來十例各顯一理，然亦無盡。若依常用應依三分，謂初品為序，〈現相品〉下正宗，〈法界品〉內「爾時文殊師利從善住樓閣出」下明流通。序中，就文分二：初此土序、二結通十方無盡世界序。初中復二：初證信序、後「爾時如來道場」下發起序。然此二序廣如常解，今但略陳。初證信者，若原其所由，則阿難請問，如來令置，如《智度論》及《大悲經》說。若覈其所以，意有六焉。一為異外道故。外道經首，皆立阿優以為吉故。此約如是。二為息諍論故。《智度論》云「若不推從佛聞，言自制作，則諍論起，故今廢我從聞。聞從佛來，故經傳歷代妙軌不輟。」此局我聞。三為離增減過故。《佛地論》云「應知說此如是我聞，意避增減異分過失。謂如是法我親從佛聞，文義決定，非謂傳聞有增減失。」四為斷眾疑故。真諦引律云「結集法時，阿難昇座變身如佛。眾起三疑，一疑大師涅槃重起；二疑他方佛來；三疑阿難轉身成佛。說此如是我聞，三疑頓斷。既言我聞，即非佛明矣。」上二義通約信聞。五為生信故。《智論》云「說時方人，令生信故。」此局後四。六為順同三世佛故，此通六種。若準《佛地論》科為五事：一總顯已聞、二教起時分、三別顯教主、四彰教起處、五顯所被機。今依《智論》，開初總顯已聞。作信聞二種，為六成就：一信、二聞、三時、四主、五處、六眾。然信聞二事，文局初首，義通九會；時主二種，文義俱通；處眾二事，文義俱局。隨相則爾，約實互融。上來略依三分二序，然此經體勢少異故，依五分釋文，而合後二名依人證入。就第一舉果分中，或科為十：一教起因緣分，即初一品；二大眾同請分、三面光集眾分、四毫光示法分、五眉間出眾分，已上在第二品內；六普賢三昧分、七諸佛同加分、八法主起定分、九大眾重請分，已上在第三品內；十正陳法海分，在後三品內。若以義從文，且分為三：一教起因緣分、二〈現相〉下說法儀式分、三〈世界成就〉下正陳所說分。就初分中亦分為十：一總顯已聞、二「一時」下標主時處、三「始成正覺」別明時分、四「其地」下別顯處嚴、五「爾時世尊」下教主難思、六「有十佛世界」下眾海雲集、七從「爾時如來道場」下稱揚讚德、八「爾時如來師子座」下座內眾流、九「爾時華藏」下天地徵祥、十「如此世界」下結通無盡。今即初也。如是我聞者，謂如是一部經義，我昔親從佛聞。故《佛地論》云「謂傳佛教者，言如是之事我昔曾聞。如是總言，依四義轉：一依譬喻、二依教誨、三依問答、四依許可。」具如彼論。餘更有釋，意不殊前。此上總合信聞。若離釋者，先釋如是，信成就也。《智論》云「佛法大海，信為能入，智為能度。信者言是事如是，不信者言是事不如是。」故肇公云：「如是者，即信順之辭也。信則所言之理順，順則師資之道成。經無豐約，非信不傳，故稱如是。」有云：聖人說法但為顯如，唯如為是，故稱如是。此唯約所詮之理。次真諦三藏云：「真不違俗名之為如，俗順於真稱之為是，真俗無二故稱如是。」此約所詮理事。若云如斯之言是佛所說，則唯約能詮。有云：如者當理之言，言理相順謂之如也。是者無非之稱。此明說事如事、說理如理，明能詮之教稱於事理也。融公云：「如是者，感應之端也。如以順機受名，是以無非為稱。眾生以無非為感，如來以順機為應。經以言教出於感應，故云如是。」此兼對機。上來諸釋各是一途，更有諸釋，言異意同。若依生物之信，應如《智論》及《佛地》合釋。若取敵對阿優，應如真諦所釋，今當廣之。外謂：阿之言無、優之言有，萬法雖眾，不出有無。此即斷常之計。今云：如即真空、是即妙有，既無俗外之真，故空而非斷；無真外之俗，故有而非常。即對破邪宗以彰中道。一代時教不出於斯，故云如是。若華嚴宗□無障礙法界曰如，唯此無非為是。應隨教門深淺，以顯如是不同。

Tenth, the division of inexhaustible master and companions: every single assembly, every single chapter, and every single dharma is summarized as pervading the ten directions. Just as it is expounded here, so too is it expounded in empty space in the ten directions, throughout the dharmadhātu, in all worlds, and down to every single particle of dust; this summarizes the master sūtra. Moreover, in each of those assemblies and so forth, there are bodhisattvas numerous as the dust particles of other realms who come to attest to the Dharma; this summarizes the companions. Thus, master and companions together pervade the dharmadhātu, compounding without end; consequently, the number of sections is also utterly inexhaustible. The ten examples above each display one principle, yet they are also inexhaustible. If one relies on standard practice, one should rely on the three divisions: that is, the initial chapter is the preface; from the "Chapter on Manifesting Marks" onward is the main body; and from "At that time, Mañjuśrīkumārabhūta emerged from the Well-Abiding Tower" onward within the "Dharmadhātu Chapter" clarifies the dissemination. Within the preface, looking at the text, it is divided into two: first, the preface for this land; second, the preface that summarizes its pervading the inexhaustible worlds of the ten directions. In the first part, there are again two: first, the preface that attests to faith; and second, the preface of initiation from "At that time, the Tathāgata's place of awakening" onward. However, these two prefaces are broadly as commonly explained; here I shall only present them briefly. As for the first, [the preface that] attests to faith: if one traces its origin, Ānanda inquired, and the Tathāgata instructed him to set it down, as explained in the *Mahāprajñāpāramitopadeśa* (*Dazhidulun*) and the *Mahākāruṇika-sūtra*. If one examines its reason, the intention has six aspects. First, to distinguish it from the non-Buddhists: the non-Buddhists establish *om* and *atha* at the beginning of their scriptures as auspicious; this pertains to "Thus" [*evaṃ*]. Second, to put an end to dispute: the *Mahāprajñāpāramitopadeśa* says, "If one does not attribute it to hearing it from the Buddha and claims it was composed by oneself, dispute will arise. Therefore, one now sets aside the self and follows what was heard. Hearing comes from the Buddha, so the sūtra has been transmitted through the generations, its wondrous model never ceasing." This is restricted to "I have heard" [*mayā śrutam*]. Third, to be free from the error of addition or omission: the *Buddhabhūmi-vyākhyāna* says, "One should know that stating this 'Thus have I heard' is intended to avoid the faults of addition, omission, or discordance. That is, 'Such teachings I personally heard from the Buddha; the text and meaning are definitive, not a hearsay with faults of addition or omission.'" Fourth, to cut off the assembly's doubts: Paramārtha quotes the Vinaya, saying, "At the time of the compilation of the Dharma, Ānanda ascended the seat and his body transformed to look like the Buddha. The assembly gave rise to three doubts: first, they doubted whether the Great Master had arisen again from nirvāṇa; second, they doubted whether a Buddha from another realm had arrived; third, they doubted whether Ānanda had transformed his body and become a Buddha. When he spoke this 'Thus have I heard', the three doubts were severed at once. Since he said 'I have heard', it was clear he was not the Buddha." The above two senses generally pertain to both faith and hearing. Fifth, to engender faith: the *Mahāprajñāpāramitopadeśa* says, "Speaking of the time, the place, and the person is to engender faith." This is restricted to the latter four. Sixth, to conform and agree with the Buddhas of the three periods of time: this applies generally to all six. If based on the *Buddhabhūmi-vyākhyāna*, it is divided into five matters: 1. generally revealing what has been heard; 2. the time of the teaching's arising; 3. specifically revealing the master of the teaching; 4. showing the place where the teaching arose; 5. revealing the capacities addressed. Now, relying on the *Mahāprajñāpāramitopadeśa*, we open the first—generally revealing what has been heard—into the two types of faith and hearing, making six fulfillments: 1. faith, 2. hearing, 3. time, 4. master, 5. place, 6. assembly. However, the two matters of faith and hearing are textually restricted to the very beginning, yet their meaning pervades the nine assemblies; the two of time and master pervade both text and meaning; the two matters of place and assembly are restricted in both text and meaning. In terms of their marks it is so; regarding reality, they mutually interpenetrate. The above briefly relied on the three divisions and two prefaces; however, because the structure of this sūtra is slightly different, we explain the text relying on the five divisions, combining the last two as "entering into realization relying on persons". Within the first division, "adducing the fruit [to inspire faith]", it may be divided into ten: 1. the division on the causes and conditions for the arising of the teaching, which is the first single chapter; 2. the division on the great assembly making a joint request; 3. the division on gathering the assembly with light from the face; 4. the division on showing the Dharma with light from the brow; 5. the division on producing the assembly from between the eyebrows—the above are within the second chapter; 6. the division on Samantabhadra's samādhi; 7. the division on the Buddhas' joint empowerment; 8. the division on the Dharma master arising from samādhi; 9. the division on the great assembly repeating their request—the above are within the third chapter; 10. the division on genuinely presenting the ocean of Dharma, which is within the latter three chapters. If we follow the text according to its meaning, it is provisionally divided into three: 1. the division on the causes and conditions for the arising of the teaching; 2. the division on the ceremonial procedures for expounding the Dharma from the "Chapter on Manifesting Marks" onward; 3. the division on genuinely presenting what is taught from the "Chapter on the Formation of the World" onward. Within the first division, it is also divided into ten: 1. generally revealing what has been heard; 2. indicating the master, time, and place from "At one time" onward; 3. specifically clarifying the time from "first realized sambodhi"; 4. specifically revealing the adornment of the place from "the ground"; 5. the inconceivable master of the teaching from "At that time, the Bhagavat"; 6. the sea of assemblies gathering like clouds from "There were [bodhisattvas from] worlds of ten Buddhas"; 7. praising and lauding virtues from "At that time, the Tathāgata's place of awakening"; 8. the currents of assemblies within the seat from "At that time, the Tathāgata's lion throne"; 9. auspicious signs of heaven and earth from "At that time, the Padmagarbha"; 10. summarizing the inexhaustible pervasion from "In worlds such as this". The present passage is the first. "Thus have I heard" means that such a whole sūtra's meaning, I personally heard from the Buddha in the past. Therefore the *Buddhabhūmi-vyākhyāna* says: "It means that the transmitter of the Buddha's teaching says, 'Matters like this I have heard in the past.' This general expression 'Thus' functions according to four meanings: 1. relying on similes; 2. relying on admonition; 3. relying on question and answer; 4. relying on assent." It is fully detailed in that treatise. There are other explanations, but their meaning does not differ from the above. The above combined faith and hearing together. If explained separately, first we explain "Thus", which is the fulfillment of faith. The *Mahāprajñāpāramitopadeśa* says: "In the great ocean of the Buddha's Dharma, faith is that by which one enters, and wisdom is that by which one crosses over. The faithful says 'this matter is thus'; the unfaithful says 'this matter is not thus.'" Therefore Master Zhao said: "'Thus' is words of faith and compliance. When there is faith, the principle spoken is conformed with; when conformed with, the way of master and disciple is accomplished. Whether a sūtra is extensive or brief, without faith it cannot be transmitted; hence it is called 'Thus'." Some say: the Holy One preaches the Dharma merely to reveal Suchness (tathatā); only Suchness is right (shi), hence it is called "Thus" (rushi). This pertains solely to the noumenal principle that is signified. Next, Tripiṭaka Master Paramārtha says: "The ultimate not contradicting the conventional is called 'ru' (as/such); the conventional conforming to the ultimate is termed 'shi' (is/right); because the ultimate and conventional are not two, it is called 'rushi' (Thus)." This pertains to the noumenon and phenomena that are signified. If one says that such words are what the Buddha spoke, this pertains solely to the signifier. Some say: *ru* refers to words fitting the principle—when words and principle are in mutual accord, it is called *ru*; *shi* is a designation for the absence of error. This clarifies that expounding phenomena accords with phenomena, and expounding noumenon accords with noumenon, clarifying that the teaching which signifies accords with phenomena and noumenon. Master Dao Rong said: "'Thus' is the inception of stimulus and response. *Ru* receives its name by according with capacities; *shi* is designated by the absence of error. Sentient beings use the absence of error as stimulus; the Tathāgata uses according with capacities as response. Because the scripture's spoken teaching arises from stimulus and response, it is said 'Thus'." This additionally addresses the capacities. The various interpretations above are each one approach; there are yet other interpretations with different words but the same meaning. If relying on engendering faith in living beings, one should explain them jointly as in the *Mahāprajñāpāramitopadeśa* and *Buddhabhūmi-vyākhyāna*. If taking it as the direct counterpart to *om* and *atha*, one should follow Paramārtha's explanation, which shall now be expanded. Non-Buddhists say: *a* means non-existence, and *u* means existence; although the myriad dharmas are numerous, they do not go beyond existence and non-existence. This is the view of annihilationism and eternalism. Now we say: *ru* is true emptiness, and *shi* is wondrous existence. Since there is no ultimate truth outside the conventional, it is empty and yet not annihilated; since there is no conventional truth outside the ultimate, it is existent and yet not eternal. This directly refutes heterodox tenets to reveal the middle way. The teachings of the Buddha's entire lifetime do not go beyond this; hence it is said "Thus". In the Huayan school, […] the unobstructed dharmadhātu is called *ru*, and only this absence of error is *shi*. One should follow the depth of the doctrinal gateways to reveal the differences of "Thus".