大方廣佛華嚴經疏 11.40

11.40

Under the third [heading], extensive explanation of the two chapters, the text is divided into two: first, generally explaining the differences among world-seeds, explaining the chapter on world-seeds; second, specifically explaining the world-seeds and fragrant oceans, explaining both chapters together. Both sections each have prose and verses. Now regarding the first, the prose, the text has two parts: first, listing the ten gates; second, extensively explaining them according to the gates. This is the first. Now, the differences among the world-seeds of these ten gates are all not separated from the Padmagarbha upon which they rely; hence it says 'within the world-ocean'. The ten matters listed are entirely different when compared comprehensively to the 'Chapter on the Accomplishment [of the World]': that chapter applies to all oceans, whereas this one clarifies the seeds within a single ocean. If compared individually to one another, they mutually have and lack items. Arising, having, causes and conditions; purity; buddhas appearing; kalpa-duration; and transformations are present in that chapter and absent here. Direction and location, boundaries, arrangements, entry, and empowerment: these five are absent in that chapter and present here. Relying and dwelling, shape and form, and adornment have no difference; their names are identical in both. Appearing mutually in the earlier and later, there are fifteen in all. That both reveal ten is because both represent inexhaustibility. That they are sometimes different manifests that the meanings have multiple aspects. That there are also identical items is for fear of confusing them as entirely different. Why is 'arising and having' present earlier and absent here? The earlier section generally clarified the causes and fruits of establishment, whereas here it specifically analyzes what kinds of worlds dwell; hence the remainder may be inferred accordingly. Those identical with the earlier have already been explained as above. The five different matters will now be discussed. As for 'each of their directions and locations': if it is the perfect direction and location, it pervades the dharmadhātu, exists nowhere, is neither identical to nor separated from the three realms. If according to suitable direction and location, it varies according to facing or turning away within the ten directions. As for 'each of their entries': entry is made according to gates. In terms of Dharma gates, it refers to the three liberations; furthermore, they mutually appear and enter without coming or going, and so forth. As for 'each of their boundaries': in terms of phenomena, it is according to suitability, because of differences in vastness and narrowness. In terms of the Buddha's boundary, it is boundless in the ten directions. 'Each of their arrangements' refers to pathways. In terms of phenomena, it can be known; in terms of Dharma, it means using the practice of great mindfulness and wisdom as the traveling path. As for 'each of their empowerments': in terms of food, it can sustain life; in terms of Dharma, it is sustained by the broad and vast joy and pleasure of the taste of Dharma. Furthermore, these mutual appearances reveal that the eighteen perfections of the Buddha's pure land are subsumed by the fifteen. Regarding the eighteen: manifestation color, shape color, measure, direction and location, cause, fruit; and master, retinue-assistants, companions, sustaining, activities, gathering benefits, fearlessness, dwelling place, path, vehicle, gate, and support. How are they subsumed? 'Having causes and conditions' corresponds to perfection of cause. 'Relying and dwelling' is support. 'Shape' corresponds to shape color. 'Essence' subsumes two kinds: first, it subsumes manifestation color, because the radiance of the seven jewels is its essential nature; second, it subsumes perfection of fruit, where the fruits corresponding to kinds can be known. In terms of the Buddha, it is transformed by the pure consciousness associated with the great round mirror-like wisdom; hence the verse above says, 'Or in a single thought-moment they are universally manifested.' For essence, 'adornment' subsumes three: first, it subsumes dwelling place, because the Tathāgata's adornments serve as the dwelling place; second, it subsumes assistants, because bodhisattvas adorn it; third, it subsumes companions, because there are other assemblies. 'Purity' subsumes three: first, it subsumes activities, meaning performing benefit and advantage for sentient beings; second, it subsumes gathering benefits, meaning directly realizing liberation, extinguishing their afflictions and calamities; third, it subsumes fearlessness, meaning being free of calamities within and free of fright without. Here, the Buddha's dwelling subsumes two perfections: first, it subsumes master; second, it subsumes vehicle, as he may teach the Ekayāna and so forth. The two names 'direction and location' and 'boundary' are completely identical. 'Arrangement' is path; 'entry' is gate; 'empowerment' is sustaining. 'Kalpa-duration' and 'transformations' are not among the eighteen, but their meanings are identical to fruit and activities, so subsuming them could also make twenty perfections, without violating the principle. That is, kalpa-duration exhausts the future; transformation is the Tathāgata's supernormal transformations. That the world-ocean is universally pure and transformed is precisely the meaning of perfection. As for 'non-difference', although absent in that text, it is precisely because of this that perfection is manifested. The rest are all according to suitability, hence it says 'each'. Since 'non-difference' is identical, how can it be 'each'? Because the matters that are non-different are of many kinds. If these ten were matched with the ten of the 'Chapter on the Accomplishment [of the World]', they could also mutually subsume each other, but I fear excessive text. Furthermore, in the passages above, each section possesses multiple perfections and each interpenetrates and subsumes them, which is why it differs from other lineages.