大方廣佛華嚴經疏 12.31

12.31

Third, from 'at that time, that' downward, the Tathāgata relates and praises. The ten verses divide into two: the first six praise that he already possesses supreme virtues and will accomplish the ultimate fruition, in all of which the first half [of each verse] states what is already obtained and the second half states what will be realized. In the fourth verse alone, three lines are the cause; the latter four verses state that his practice matches the Buddha's cause and he will realize as the Buddha does, in all of which three lines cite the Buddha's practice and the last line matches the Buddha's virtue. However, regarding the narration and praise here, when viewed in relation to his earlier encounter with the light obtaining benefit and what the great assembly obtained, there are many similarities; the meaning necessarily narrates the above, which can be discerned through careful reflection. [In the section on] encountering the third Buddha, the text divides into six: 1. The time of the Tathāgata's appearance, which is the time after the former Buddha's extinction, and so on. 2. From 'that Mani' downward, directly clarifying his appearance in the world. Establishing this title is because his ocean of merit was full, with nothing surpassing it. 3. From 'at that time Great Luminescence' downward, Great Luminescence goes to make offerings. 4. From 'at that time that Tathāgata' downward, the Buddha expounds the sūtra for him. Because he sees universal dharmas, it is named Universal Eye. With wisdom as its nature, it is called Luminescence. Moreover, one eye is just ten eyes, fusing without obstruction, and outside the eye there are no dharmas—only then is it the true universal eye. Because the various conditions give rise to vision, the conditions themselves each serve as faculties; when the cause is submerged into the fruition, all conditions are designated as eyes. Therefore, the whole of form is the eye, constantly seeing form without objective conditions; the whole of the eye is form, constantly designated as seeing without an 'I.' 5. From 'at that time' downward, Great Luminescence obtains benefit. The five pāramitās are all merit, and concentration is the greatest; being tranquil with nothing left unilluminated is called Universal Luminescence. From 'having attained this' downward, it reveals the function of his concentration. The terms 'merit' and 'non-merit' have broadly two meanings: first, merit is wholesome, and non-merit is sinful; second, merit is mark, and non-merit is nature, because one completely understands both nature and mark. The sūtra says: 'Merit is precisely the nature of non-merit'—this is profundity; 'completely understanding all' is vastness, hence the word 'ocean' is used. Encountering the first Buddha he attained only ten, because his own power was not yet superior. With the next Buddha it was ten thousand, because the path had grown deeper. Now it is only one, because the path is already fulfilled. Sixth, from 'at that time that Buddha' downward, the Tathāgata's prediction: eleven verses divide into four: the first four reveal that he is endowed with bodhicitta—meaning the first has aspiration, the next verse has compassion, the fourth has the light of wisdom, and the third adds vigor, generally impelling the three minds, so that when bodhicitta is perfected, he will accomplish wondrous wisdom. The next four show him ascending into the Buddha's realm. Third, one verse indicates that the marks of his fruition will equal those of all Buddhas. Fourth, two verses praise his present ability to benefit others, abiding in the practice of Samantabhadra. [In the section on] encountering the fourth Buddha, the text divides into four: 1. the Buddha's appearance; 2. the heavenly king approaching to make offerings; 3. the Tathāgata expounding the Dharma; 4. obtaining benefit and returning. As for the first: in terms of marks, his eyes resemble blue lotuses; in terms of virtue, his mind is unstained; marks and virtues are lofty and prominent, his fame externally manifest, crushing heterodoxies so that the multitudes take refuge, hence called 'Banner.' Second, from 'at that time' downward, in the heavenly king approaching to make offerings, there are two parts: first, clarifying that the bodhisattva's practice advanced and he was reborn in a heavenly palace—this city being one of those listed at the beginning of the chapter; second, knowing the Buddha was worthy of taking refuge in, he held flowers and went to make offerings. Third, from 'at that time that' downward, expounding the sūtra. The term 'skillful means' has broadly three kinds: 1. Provisionally applying what lacks ultimate reality—this is expedient, clever skillful means. 2. Noumenon is fundamentally wordless, but using provisional words to speak of it—this is great skillful means. 3. Provisional and real are unhindered—this is also great skillful means; only when both phenomena and noumenon are manifest is it called the universal gate. Fourth, from 'at that time the heavenly king' downward, in obtaining benefit and returning: hearing the above universal gate, he attained samādhi and dwelled peacefully; his joy in the Dharma was inexhaustible, hence called a treasury; through this he realized and penetrated the oceans of true marks. Within this kalpa there were Tathāgatas numbering like the dust motes of ten Mount Sumerus; now only four are spoken of, and furthermore there is no integration of the ancient and modern, present realization, or attainment of benefit, because the sūtra text brought here was incomplete. If it were integrated, it should say: 'At that time Bodhisattva Great Luminescence was Vairocana,' and so on. The integration of the cause and fruition in which one generates faith is finished.