大方廣佛華嚴經疏 51.4

51.4

第二釋名。亦有三別：一分名者，沒彼位名，但彰行法，欲顯行位無礙、前後圓融，故以名也。二會名者，約法不異分名，約處名三會普光明殿之會。第七重會，會終歸始故。雖越四天，同為生解之會；今復重會，通對彼分始終，依解成行，故會普光。而前分生解差別，故寄歷處以顯淺深；今分起行圓融，故一會並收因果，亦表成行不離普光明智故。此中不隔餘處，何有重會之義？若約次第，前時後時即是重義。若約圓融，就義名重，故不動前二而升四天。二七相望亦何所隔，明知約義亦猶燈光涉入無礙，亦似燈炷重發重明。約人，名普慧普賢問答之會。三品名有二：一得名、二釋名。今初，又二：一異名。下文十義，至彼當辨。有別行本名度世經，度即離義。又有別行名普賢菩薩答難二千經，此就能離人法受稱。二正辨本稱，總由超絕世染故受其名。別有三義：一約法、二約行、三約位。約法之中，先世、後離世。有三類：一約事相有二世間，謂器及有情，此約依正分之。二約麁細亦二：一有為世間、二無為世間，此約分段、變易分之。以變易非三有攝，名之無為。故《勝鬘》云「有為生死，無為生死。」然麁細雖殊，體不出二。三約染淨有三：於初二中，加智正覺示同世間，不同世故，如《地論》辨。二明離者，離有二義：一性離，世間性空即是出世間故；二明事離，行成無染故。力林頌云「三世五蘊法，說名為世間。彼滅非世間，如是但假名。」滅通二義，於事離中有似離真離、分離全離，次下當辨。二約行者，略為四句：一隨、二離、三俱、四泯。言隨者，凡夫沈溺世蘊，非離非隨。二乘無悲不能隨世，雖離非真。菩薩能隨，方為真離，故以隨釋離。二離者，有大智故了世性離，處而不染亦異凡小。三俱者，悲故常行世間，智故不染世法。既以世與性離無二為其境，故以悲智無二為其行。境行融通有其三句：一悲無不智，則世無不離，是以常在世間未曾不出。二智無不悲故，離無不世，是以恒越世表，無不遊世。三雙融故動靜無二，唯是一念，所謂無念。無念等故，世與出世無有障礙。四俱泯者，謂境既世與性離，形奪兩亡，故令悲智俱融，二念雙絕。又由境行相由，形奪齊離，則絕待離言。融前四句皆無障礙，方為真離世間也。三約位者，凡夫染而非離，二乘分離非真，謂果離分段、因唯事離，非今所明。菩薩具上真行，可得名離，而非究竟。唯佛為離，故經云「佛常在世間，而不染世法。」然今文中備六位之行即是行離，行所依位即是位離，故若事若理、若因若果皆名離也。

Second, explaining the title. There are also three distinctions: 1. The title of the section: obscuring the names of those stages and merely manifesting the dharmas of practice is intended to reveal the non-obstruction of practice and stages and the perfect interpenetration of prior and subsequent; therefore it is named thus. 2. The title of the assembly: in terms of the Dharma, it does not differ from the section's title; in terms of place, it is called the Assembly in the Hall of Universal Light, which is the third assembly [held there]. It is the seventh repeated assembly, because at the conclusion of the assemblies one returns to the beginning. Although it surpassed the four heavens, all were assemblies for generating understanding; now, re-convening the assembly, it comprehensively corresponds to the beginning and end of that section, accomplishing practice based on understanding, and hence the assembly is at Universal Light. In the previous section, the generation of understanding had distinctions, and so it was entrusted to successive locations to reveal shallow and deep; in this section, the arising of practice is perfectly interpenetrating, and therefore a single assembly gathers together both cause and fruit, also signifying that accomplishing practice does not depart from universal radiant wisdom. Here, without being separated by other places, what meaning of a 'repeated assembly' is there? In terms of sequence, earlier and later times precisely constitute the meaning of 'repetition'. In terms of perfect interpenetration, it is called repetition in terms of meaning; therefore, without moving from the previous two, it ascended to the four heavens. Comparing the second and seventh, how could there be any separation? One clearly knows that in terms of meaning, it is like the unobstructed interpenetration of lamp lights, and also like a lamp wick flaring again to shine anew. In terms of persons, it is called the Assembly of Questions and Answers between Samantamati and Samantabhadra. 3. The chapter title has two parts: 1. obtaining the name; 2. explaining the name. As for the first, there are again two: 1. Variant titles. There are ten meanings below, which will be discerned when reaching that point. There is an independent translation entitled the *Sūtra on Crossing Over the World* (Dushi jing), where 'crossing over' has the meaning of 'leaving'. There is also an independent translation entitled the *Sūtra of the Two Thousand Questions Answered by Samantabhadra Bodhisattva*, which receives its designation based on the persons and dharmas capable of leaving. 2. Directly discerning the original designation: as a whole, it receives its name from transcending the defilements of the world. Distinctly, there are three meanings: 1. in terms of Dharma; 2. in terms of practice; 3. in terms of stages. In terms of Dharma, first comes the world, and second, leaving the world. There are three categories: 1. In terms of phenomena, there are two worlds: the vessel and sentient beings; this divides them according to container and contained. 2. In terms of coarse and subtle, there are also two: the conditioned world and the unconditioned world; this divides them according to share-and-span [saṃsāra] and transformational [saṃsāra]. Because transformational [saṃsāra] is not subsumed under the three realms of existence, it is called unconditioned. Thus the *Śrīmālādevī-sūtra* states: 'Conditioned birth and death, and unconditioned birth and death.' Yet although coarse and subtle differ, their essence does not go beyond the two. 3. In terms of defilement and purity, there are three: to the initial two, the wisdom of sambodhi manifested as identical to the world is added, yet it is not the same as the world, as discerned in the *Daśabhūmika-śāstra*. Second, explaining 'leaving': leaving has two meanings: 1. leaving by nature, because the world's nature being empty is precisely transcending the world; 2. explaining leaving in terms of phenomena, because when practice is accomplished there is no defilement. The verse of Balavana states: 'The dharmas of the five aggregates in the three periods of time / Are spoken of as the world; / Their cessation is not the world: / These are merely conventional designations.' Cessation applies to both meanings. In leaving phenomena, there are semblance-leaving and true leaving, partial leaving and complete leaving, which will be discerned below. 2. In terms of practice, it is briefly analyzed in four propositions: 1. following; 2. leaving; 3. both; 4. eliminating both. As for 'following', ordinary mortals are submerged in the aggregates of the world; they neither leave nor [consciously] follow. Followers of the two vehicles lack compassion and cannot follow the world; though they leave, it is not true. Only when the bodhisattva can follow is it true leaving; hence 'following' is used to explain 'leaving'. As for 'leaving', because of having great wisdom, they understand that the world is by nature free [from defilement]; dwelling in it without defilement also differs from ordinary mortals and the Hinayāna. As for 'both', because of compassion they constantly act in the world; because of wisdom they are not defiled by worldly dharmas. Since they take the non-duality of the world and its nature-leaving as their object, they take the non-duality of compassion and wisdom as their practice. The interpenetration of object and practice has three propositions: 1. Compassion is never without wisdom, so the world is never not left; therefore, constantly remaining in the world, they have never not departed from it. 2. Wisdom is never without compassion, so leaving is never not the world; therefore, perpetually transcending beyond the world, there is nowhere they do not roam the world. 3. Because both are fused, movement and stillness are non-dual, being solely a single thought—namely, no-thought. Because of no-thought and so forth, between the worldly and the supramundane there is no obstruction. As for 'eliminating both', since the object consists of both the world and nature-leaving mutually neutralizing and both perishing, compassion and wisdom are completely fused, and the two thoughts are simultaneously terminated. Furthermore, because object and practice are mutually dependent, mutually neutralizing and equally abandoned, they are absolute and beyond words. Fusing the previous four propositions without any obstruction is what constitutes truly leaving the world. 3. In terms of stages: ordinary mortals are defiled and do not leave; the two vehicles have partial leaving which is not true, meaning that in the fruit they leave share-and-span [saṃsāra], and in the cause they have only phenomenal leaving, which is not what is elucidated here. The bodhisattva is equipped with the above true practice and can be said to leave, yet it is not ultimate. Only the Buddha is [truly] leaving, hence the sūtra states: 'The Buddha is constantly in the world, yet is not defiled by worldly dharmas.' However, in the present text, being equipped with the practices of the six stations is precisely leaving through practice; the stages upon which the practice relies are precisely leaving through stages. Therefore, whether phenomenal or noumenal, whether causal or fruitional, all are called 'leaving'.