大方廣佛華嚴經疏 11.6

11.6

Fourth, explaining the text: three chapters directly set forth the ocean of dharmas. Within this, there are two divisions: the first two chapters explain the fruit, and the later one chapter examines the cause. Yet there are two meanings: first, in terms of concurrent explanation, the first two chapters collectively answer the previous thirty lines of questions on the fruit, and the later one chapter answers the previous ten lines of questions on the cause; preaching the cause is for the purpose of accomplishing the fruit, so speaking from the predominant aspect, it distinctly brings forward the fruit. Second, taking the first two chapters with respect to the last three questions of the previous chapter, they comprehensively answer both dependent and primary [retribution]; if taken with respect to the broad text below, they directly explain the dependent and tangentially reveal the primary, reserving its primary retribution to be expounded broadly in a later section. Therein, the first chapter comprehensively analyzes all the oceans of kṣetras belonging to all buddhas and all sentient beings, while the later chapter specifically clarifies what was adorned and purified by our original teacher. Moreover, this chapter explains the conditions for the formation of kṣetras, while the later chapter specifically analyzes the marks of the fruit. This chapter answers the question about the establishment; although it explains shapes and so forth within it, they are also conditions. Now the first [chapter] is divided into two: first, generally setting forth the fundamental outline, which is the main part; later, directly presenting the fundamental meaning, which is the preaching part. In the first there are also two: first, receiving the [Buddha's] power and universally contemplating; later, reiterating the questions and promising to speak. Now for the first: earlier, entering samādhi internally tallied with its source; now, saying "universally contemplates" means externally examining its marks. The meaning of the ten oceans has already been explained in accordance with the questions, only the order is slightly different. Merely contemplating the ten already encompasses the remaining thirty, because within the ocean of buddhas the bodies and so forth are complete, and within the great vows the causes and so forth are contained. Second, from "Having observed thus" onward, it reiterates the questions and promises to speak. Therein, it is divided into four: 1. reiterating the questions and briefly praising; 2. the scope of the promised preaching; 3. the benefits accomplished by the preaching; 4. praising excellence and admonishing to listen. Now in the first, there are two: first, concluding the preceding and introducing what follows; later, from "O sons of the Buddha" onward, directly reiterating and praising, which reiterates the thirty lines of questions on the fruit from back to front. The first ten lines reiterate the ten questions on the ocean of worlds, etc. The contemplation indeed contemplates the oceans, and the praise indeed praises wisdom; wisdom and the oceans mutually accomplish each other back and forth. That is, previously, one's own wisdom contemplated the oceans as subtle and difficult to know, knowing that only the Buddha's wisdom can fathom them completely; because the oceans are inconceivable, the Buddha's wisdom is inconceivable, and because the Buddha's wisdom is inconceivable, the oceans are deep and vast. If so, why does it not speak of wisdom, but only speak of the oceans? If wisdom is separated from the realm of the oceans, how can its marks be known? Furthermore, it indicates that it is only what is realized and known, hence it only speaks of the oceans. The ten wisdoms, compared to the oceans and the questions, have slight differences in division and combination, and their names are also slightly different. That is, in the first, the previous question and contemplation only said "the ocean of worlds," but here it adds "formation and destruction"; compared to the previous, the word "formation and destruction" also exists in [the explanation of] wisdom, which is merely a difference of breadth and brevity. The words "pure wisdom" mean that it is free from the cognitive hindrance, decisive and distinct. The first line pervades down to place the word "pure"; the rest are all abbreviated. Yet because they are numerous, they are vast; because they are deep, they are subtle; layered and difficult to know, far surpassing speech and thought, all are called "inconceivable." Second, "knowing the ocean of sentient beings' karma": "sentient beings" refers to the distinctions in retributive classes, and "karma" refers to the differences of good and evil, etc.; following these distinct meanings, in the contemplation it is divided into two lines. But although cause and effect differ, they are equally the sentient beings to be transformed, so here, in the questions, and in the wisdom, they are combined into one. Third is the general designation of worlds, or the dharmas for transforming sentient beings, namely the methods and rules of establishment, provision, etc. Fourth is the boundless number of buddhas capable of transforming. Fifth is the distinctions in the faculties and desires of those to be transformed, which are difficult to know; in the questions, these were combined into the latter five oceans, because the five oceans all require knowing faculties and desires. Sixth is the time of corresponding response; previously, with respect to what was contemplated, it only said "the three periods of time," but here, with respect to the Buddha's wisdom, it says "able to know in a single thought-moment." Its questions and wisdom both say "the ocean of the buddhas' liberations," because universally knowing the three periods of time in a single thought-moment is the Buddha's inconceivable liberation. Seventh: the great vows that accord with the nature are the causes for manifesting bodies, preaching the Dharma, and universally transforming. The previous questions were the ocean of names and the ocean of lifespans, and in the wisdom it was called "the wisdom of universally entering all oceans of worlds in the dharmadhātu," all of which are due to the power of vows. Eighth: the functions and spiritual transformations responsive to capacities are without fixed form. Ninth: turning the ocean of the great wheel of Dharma that accords with the nature. According to the questions, the ocean of the wheel of Dharma was subsumed under the expounding; according to the previous contemplation, the ocean of expounding was subsumed under the wheel of Dharma; now here, it divides the two expoundings. Tenth refers to the distinctions in speech and sounds provisionally set forth according to directions, and the wheel of Dharma adapting to capacities. In the wisdom it is also divided, called "the wisdom of the Buddha's voice." Second, the ten lines from "pure" onward reiterate the ten questions on the six faculties and three karmas above. The previous ten explained the inconceivable with respect to wisdom; from here on, it directly takes the substance of the Dharma to be inconceivable. Furthermore, compared to the previous questions, it combines, divides, reflects, and abbreviates to show inexhaustibility; using the general to collect the specific, it only broadens the body, radiance, and so forth. 1. The body responsive to capacities is hard to fathom in being tall or short; 2. manifesting colors and types such as gold and silver is boundless; 3. the marks and signs numbering as many as the dust motes in the Padmagarbha-kṣetras surpass this; 4. the size of the round halos is inexhaustible according to capacities; 5. emitting radiance according to conditions has more than one color and type; 6. the constant radiance is like flames, endowed with the colors of myriad jewels; 7. the round sound is inexhaustible, deep, vast, and difficult to fathom; 8. the three wheels of gathering and transforming refer to the base of miraculous powers, etc.; 9. subduing them so that they achieve benefit, obtaining the fruit not in vain. However, his subduing encompasses three methods: first, gentle words from beginning to end, gathering in those who should be gathered in; second, harsh words from beginning to end, subduing those who should be subdued; third, sometimes gentle words and sometimes harsh words, maturing those who should be matured. Because he possesses these three, none are passed over in vain. Third, the ten lines from "dwelling in the buddha-ground" onward reiterate the first ten questions on the complete endowment of virtues and functions above. In the previous questions, the two lines on transformation and sovereignty were omitted, because they were subsumed within the line on "none able to encompass," the meaning of which is as in the previous assembly. Also because they existed in the previous text's ten oceans: spiritual transformation belongs to the body, and sovereignty belongs to wisdom. The rest may all be known.