大方廣佛華嚴經疏 10.24

10.24

Third, from "At that time" onward is the section on emerging from samādhi, because the deeds to be done have been completed. Within this are two parts: first, this world; second, analogously extending to the ten directions. The former also has two parts: first, emerging from samādhi; second, the assembly obtaining benefit. The former also has two parts: first, emerging from the primary samādhi; second, emerging from the attendant samādhis. Within this are also two parts: first, the general, meaning that one arises and all arise, because this wondrous samādhi is none other than an ocean of all samādhis, and because other samādhis serve as gates and all enter this one, those are wholly identical to this and also receive the designation of "ocean"; second, from "namely" onward, distinguishing them individually; since their number is as many as paramāṇus, ten are briefly listed. The first is the samādhi of the knowing wisdom; because no single thought-moment ever errs, it is said that "thought-moment by thought-moment there is no error." Yet without abandoning pervasive knowing, it is skillful wisdom. The second is the paramāṇu-realms of the known. The above two form a pair of the subject and object [of cognition]. The third is manifesting vast realms, and the fourth is manifesting dwellings; these form a general and specific pair concerning worlds. The Laṅkāvatāra-sūtra states: "The tathāgatagarbha-consciousness頓 manifests all bodies, vessels, and various enjoyments." The "vessels" are the vast realms. The "enjoyments" are the residences. The fifth is knowing the differences of mental thoughts, and the sixth is knowing bodily marks and names; these form a pair of the form and mind of sentient beings. The seventh is knowing vast places, and the eighth is knowing vast bodies; these form a pair of the environment and the individual. Although paramāṇus are spoken of, the intent is to show that the Buddha's vastness is like empty space, without fixed direction; wherever there are things, it manifests. Only the tathāgatagarbha is a real entity; based upon this, locations are established distinctly: following bodhisattva practice, realms are pure or defiled; following the karma of sentient beings, destinies and categories are distinguished. The Buddha within a paramāṇu has yet another meaning: namely, the tathāgatagarbha is the true Buddha-body; its essence is vast, such that none can know it, yet it is constantly within the paramāṇus of the six and seven [consciousnesses]. Each sentient being has its own storehouse-consciousness, hence it is said that each has a boundless great body. The ninth, from knowing the guiding principles of all phenomena: the preceding eight are explained individually through phenomenal gates; this one, regarding guiding principles, comprehensively encompasses all phenomena, hence it says "all." The "Guiding Principles Chapter" of the Mahāprajñāpāramitā-sūtra explains that all phenomena are empty, without arising and without ceasing, without self-nature, free from all marks, and beyond seeking or wishing for. Yet the paramārtha-satya is serene and eternal; one should know that this is none other than this tathāgatagarbha. The Viśeṣacinti-brahma-paripṛcchā-sūtra states that avoiding emptiness in all places is never leaving emptiness. The Sandhinirmocana-sūtra states that there are six guiding principles: 1. the guiding principle of true meaning, which is the reality traversed by wisdom purified of the two hindrances; 2. the guiding principle of realization, which is knowing the true meaning as it really is; 3. the guiding principle of instruction, which is opening up and showing it to sentient beings after one has realized it oneself. These three are fundamental, and the remaining three are explanations: 4. the guiding principle of freedom from the two extremes; when asked: "What is called the guiding principle of true meaning?" one should answer: "It is neither existent nor non-existent, neither eternal nor annihilated"; 5. the guiding principle of the inconceivable; when asked: "How is it realized?" one should answer: "It is inconceivable. When one is far removed from conceptual proliferation with regard to all phenomena, at that time one realizes the true ultimate nature; therefore, know that verbal expressions are not the true meaning"; 6. the guiding principle of conforming to what sentient beings delight in; when asked: "How is one to instruct?" one should answer: "Following the differing intentions and inclinations of sentient beings, one expediently opens up and explains in accordance with their desires." That "true meaning" is this storehouse-body. That "inconceivable" is this samādhi. Bodhisattva Asaṅga spoke of four intentions to interpret all sūtras, which are also guiding principles, as explained in the Mahāyānasaṃgraha. Of the nine lines above, only the third and fourth take their names from manifestation; the remaining seven are all named after what is known. Analogous types such as these, numbering as many as the paramāṇus in all oceans of worlds, unite into one samādhi; thus know that this samādhi is indeed all samādhis.