大方廣佛華嚴經疏 11.12

11.12

Second, the verses mostly reveal causes by means of fruits. There are nine verses in the text, condensed into eight sections. The first verse praises the Buddha's supernatural powers. According to this, since the boundless seas of kṣetras are all adorned and purified by Vairocana, then below, the adornment of the Padmagarbha is still more distinct. In truth and reality, his vows encompass the dharmadhātu. The next one jumps to praise the collective wholesome roots shared by sentient beings and bodhisattvas. The third, a single verse, praises the fourth cause, that of the self-enjoyment land attaining all-knowledge: the first half is cause, and the second half is fruit. The *Cheng weishi lun* says: 'The pure consciousness associated with the great round mirror wisdom, due to the ripening of the causes and conditions of the pure, untainted Buddha-land of self-benefit cultivated in the past, continuously transforms into a pure Buddha-land from the initial attainment of Buddhahood until the exhausted limits of the future, all-surrounding, boundless, and adorned with myriad jewels.' Matching it to the sūtra, this can be seen. The fourth, a single verse, praises the power of vows of purification in the sixth, as well as the vow of non-retrogressing practice in the seventh. Regarding 'cultivating seas of myriad practices without bound,' the treatise states: 'That is to say, through the great compassionate power of the equality wisdom, due to the ripening of the causes and conditions of the pure, untainted Buddha-land benefiting others cultivated in the past, it transforms into a pure land according with what is fitting for the bodhisattvas dwelling in the ten stages—either small or large, either inferior or superior, changing from earlier to later.' Although the sūtra above speaks of the power of vows, it is not without practice; to distinguish between the presence and absence of effort, the prose forms its two clauses, both being other-enjoyment, so they constitute a single verse: the first line praises the sixth; the next line praises the seventh, because from the eighth stage onward, thought after thought enters the Dharma-stream, and mind after mind proceeds toward the Buddha-realm; the latter half-verse applies to both passages. The fifth, a single verse, turns back to praise the third, the karmic activities of sentient beings, adding the causes of creating karma: agitated by afflictions, they create defiled lands; their desires and pleasures are not singular, so the lands they induce differ. As the former was shared cultivation with bodhisattvas, it necessarily had many wholesome karmas, which is why this one clarifies afflictions. The sixth, a single verse, praises the bodhisattvas' superior resolve. The seventh, a single verse, jumps to praise the power of Samantabhadra's vows. For Samantabhadra has three aspects: first, the Samantabhadra prior to the stages, who merely gives rise to the mind of Samantabhadra, which is not what is employed here; second, the Samantabhadra within the stages, which is the stage of equal enlightenment, hence this one resides before the Buddha; third, the Samantabhadra subsequent to the stages, meaning having attained the fruit without abandoning causal practice, hence standing at the end in the prose. The eighth consists of two verses turning back to praise the Tathāgata's sovereignty: the preceding verse praises the function of the fruit, and the following verse praises the flow of wholesomeness. It briefly omits praising that 'dharmas are just so'; 'dharmas are just so' is simply the dharmatā, and being common to all, it is omitted. Furthermore, the seventh verse has the supported within the support, the eighth verse has the supported within the principal, and the ninth verse merges across the three periods of time. Third, together they reveal unimpeded interpenetration and containment. Yet this non-obstruction generally has ten kinds. Various teachings speak of lands, either claiming they are merely impermanent, or saying they are mind-transformed; noumenon and phenomena are widely separated, and many and one do not interpenetrate; therefore, the essential principle of the present sūtra is to elucidate non-obstruction. First, the non-obstruction between noumenon and phenomena, meaning completely identical with the true nature while the marks of the lands remain distinct. For the sūtra says: 'In the Padmagarbha world-ocean, the dharmadhātu is without differentiation, and its adornments are all pure.' Second, the non-obstruction between formation and decay, meaning formation is immediately decay, decay is immediately formation, and so forth. Third, the non-obstruction between broad and narrow, because without destroying marks, they universally pervade. For the sūtra says: 'Essence and marks are fundamentally without differentiation, yet completely pervade immeasurable lands,' and so forth. Fourth, the non-obstruction of mutual entry; as the text below says: 'With one kṣetra-seed entering all, and all entering one without remainder,' and this text says: 'The body contains all,' and so on, texts of this kind are not singular; this is also the non-obstruction of one and many. Fifth, the non-obstruction of mutual identity, because the text says: 'Immeasurable worlds are just one world.' Sixth, the non-obstruction of subtlety, for the sūtra says: 'Pure pearls and jades arrayed like clouds, brilliantly manifesting the shadows of all Buddhas,' and so forth. Seventh, the non-obstruction of concealment and manifestation, meaning differences such as concealment and manifestation between defiled and pure of different kinds, because they are seen differently. Eighth, the non-obstruction of repeated manifestation, meaning seeing all lands within a dust mote, and in a dust mote within a land seeing lands likewise, endlessly layered upon layer like Indra's net. Ninth, the non-obstruction of principal and retinue: whenever there is one world, it must have all worlds as its retinue. The sūtra below says: 'In what Vairocana practiced in the past, various seas of kṣetras are all pure.' The various kṣetras are precisely the retinue. Tenth, the non-obstruction of time and space, meaning either manifesting the kalpas of the three periods of time in a single kṣetra, or manifesting immeasurable kṣetras in a single thought-moment, as in the present text of the ninth verse. Furthermore, a passage below says: 'All the adornments existing in the three periods of time are all manifested within a jewel-fruit.' These ten non-obstructions are simultaneously complete. Their sovereignty is difficult to comprehend; scattered throughout the various texts, they can be harmonized by means of the six characteristics.