大方廣佛華嚴經疏 12.42

12.42

Part three is the section on exposition. Therein, throughout the subsequent six assemblies, it answers these questions. Following the questions, the overall outline also falls into three parts: here the first three chapters answer the questions on the supporting fruition; second, from the 'Inquiry of the Enlightened' on, it answers the questions on the cultivated cause; third, from the 'Inconceivable Chapter' on, it answers the questions on the achieved fruition. As for their equal cause and fruition: the cause is the cause within fruition, and the fruition is the function of this fruition, hence it belongs under fruition. Within the first part there are two sections: first, the Tathāgata answers by manifesting marks, because of their silent request, and also because the Tathāgata has fully realized the ultimate; second, Mañjuśrī answers through verbal exposition, because the associate assists the principal, and it is revealed by borrowing words. Now, the first section has two parts: 1. the Buddha manifests spiritual powers; 2. the sea-like assembly gathers like clouds. Now, the first: 'Knowing their thoughts' acknowledges the silent request. 'Manifesting spiritual powers' answers by showing marks. The phrase 'according to their categories' has three meanings: first, in accordance with the different suitability of the doubters, meaning he manifests form to let them see, uses sound to let them hear, or secretly assists to let them understand—all are manifesting spiritual powers, for with the dharmadhātu-body he manifests roundly and instantaneously. Second, in accordance with the distinct classes of the doubters. Third, in accordance with the different matters doubted by the doubters: that is, if one doubts the ten faiths, one sees light emit from the Tathāgata's foot-wheels pervading the dharmadhātu, and so forth; if one doubts the ten abodes, one sees light emit from the Tathāgata's toes and bodhisattvas gather from beyond dust motes of a hundred lands, and so forth. Just as the single matter of emitting light is like this, all other marks are likewise. Hence we know that the manifestation of marks in the first assembly pervades the nine assemblies, and this assembly's manifestation of spiritual powers extends across one section; the compilers simply arranged their sequence according to meaning, which is why the following three assemblies all contain the phrase 'not rising from the tree of enlightenment.' Second, from 'manifested spiritual powers' on, the sea-like assembly gathers like clouds, which answers the questions of the first ten phrases by manifesting marks. The light revealing buddha-lands answers the question on buddha-lands. That the lands have golden color and so forth is the adornment of the lands; since they are formed of gold, it also answers regarding the essence of the lands. The bodhisattvas of those lands are also the adornment of the lands, for the great jewel of bodhisattvas constitutes their adornment. They are also the purity of the lands, for pure buddha-lands consist solely of bodhisattvas. Purely cultivating pure conduct is the accomplishment of the lands, being the practice of the pure land. It is also the purity of the lands, because what is cultivated is pure. The above answers the five phrases of questions on dependent [recompense], and also answers the five phrases on the primary recompense land. That each has a buddha and sees the Tathāgata seated on a lotus treasury answers the buddha's dwelling. Manifesting spiritual powers and emitting light answers majesty and virtue. Being named Immovable Wisdom and so on answers dharmatā. Seeing the Buddha turn the wheel of Dharma answers preaching the Dharma. The Buddha realizing sambodhi answers bodhi. Although the text is below, the meanings are all fully present here, because the light awakening and manifesting is precisely manifesting this. The assembly gathering from the ten directions constitutes ten passages. Within each direction, the text has eight items: 1. distance, 2. name of the land, 3. name of the buddha, 4. leader, 5. retinue, 6. going to the buddha, 7. paying homage upon arrival, 8. sitting peacefully on transformation seats. That the distance from here is always dust motes of ten lands: in the previous assembly, to explain the profound and vast cause and fruition to be believed, it was necessary to gather from afar from the sea of lands in the ten directions outside the Lotus Treasury; now, to explain that cause and fruition that generate understanding are gradually cultivated, they are gathered only from the adjacent lands of the Sahā world; since the practice of faith is the most rudimentary, it again says 'ten.' In subsequent stages it gradually increases, until the 'Dharmadhātu Chapter' where they again gather from the seas of lands. That it does not initially say 'one' but directly says 'ten' signifies inexhaustibility. Requiring land dust motes is because it surpasses others. To have a signification, stages are distinguished; it is not that the initial faith and so forth do not pervade all directions. Therefore, in the conclusion and confirmation, all ten directions preach identically. Furthermore, in accordance with delusion it is called 'outside,' and where enlightenment occurs it is called 'coming,' while in reality buddha-lands originally have neither near nor far. That the lands are all named after colors signifies that faith is crudely manifest, and also signifies that it is clearly evident so that faith can arise. That the buddhas' names all share 'Wisdom' is because having faith without wisdom increases ignorance, and wisdom within faith arises from fundamental enlightenment. That the leaders all share the name 'Śrī' (head): in Sanskrit it is śrī, which has four actual meanings for one name: first, head; second, supreme; third, auspicious; fourth, virtue. Thus translators differed across time; here we apply them generally: with faith as the head, it subsumes all stages; within sequential practices, faith is supreme; it is extremely difficult to obtain; initially giving rise to the faithful mind within saṃsāra is auspicious; faith can increase all virtues, such as wisdom and merit. These ten bodhisattvas jointly signify the portal of faith, hence they are all named Śrī. Each accords with one portal to penetrate all dharmas, hence there are further distinctions, which will be explained in the subsequent text. There is also a tradition that says: in Sanskrit it is śrī, here rendered auspicious; śrī as 'head' is also one principle. That their retinues are all dust motes of ten lands signifies that each practice subsumes inexhaustible virtues. That all go to the buddha is because they have a direction of refuge. The rest is as in the previous assembly. Furthermore, the bodhisattvas' names and so forth below all signify dharmas: the bodhisattvas signify the practices engaged in, the original lands signify the principles realized, and the buddhas' names signify the wisdom attained. Now first, in the east, 'Golden Color' is because the mind-nature is undefiled and forms the vessel in accordance with conditions as its own essence. Fundamental wisdom is like empty space, free from perceiver and perceived, serenely immovable; movement is delusion and is not called wisdom. Moreover, even upon attaining the buddha-fruition, it is no different from the ordinary; that is, the wisdom of fundamental enlightenment abides in the mind's tathatā. The bodhisattva Wondrous Virtue (Mañjuśrī): wisdom penetrates the buddha-realm, [hence] Mañjuśrī is everywhere. Through wisdom's discernment one tallies with fundamental wisdom, so cause and fruition are distinguished. Second, Awakening Head awakens to the mind-nature. Naturelessness does not obstruct following conditions, and following conditions does not obstruct naturelessness; this is unobstructed wisdom. Defiled without being defiled, undefiled yet defiled, both are difficult to fathom; this is Wondrous Color. Third, Wealth Head: the Dharma-wealth of teaching and transforming is the wisdom that extinguishes darkness; understanding that sentient beings are empty, it is unattached like a lotus. Fourth, Jewel Head: the true and conventional do not conflict, which is precious. Skillfully knowing karma and its fruit, he does not violate decorum. Nature and mark do not conflict, having only the purport of the Ekayāna; this is solely smelling the campaka flower. Fifth, Virtue Head: completely understanding the merit of the Tathāgata's responsive manifestation and preaching of Dharma is clarity regarding the marks of phenomena. Furthermore, understanding the Buddha's virtues, the mind is clear. If one has this wisdom, it is foremost like the blue lotus. Sixth, Eye Head: the field of merit illuminates and guides, like eyes leading the body. The impartial field of merit is the ultimate wisdom and is most worthy of veneration, hence called 'Golden Color.' The Buddha is the field of merit; taking the Buddha as object, like Mañjuśrī above, he relies on the Golden Realm. Seventh, Diligence Head: the correct teaching is extremely profound and must rely on diligence. Able to whip on the myriad practices, it is the most supreme wisdom; roundly bright and precious, it is again called 'Jewel.' Eighth, Dharma Head: though the Dharma gates are many, they must rely on correct practice; being able to practice regarding the Dharma, one attains sovereignty, acquiring the hardness and sharpness of prajñā, which is diamond color. Ninth, Wisdom Head: though the Buddha's aids to the path have immeasurable gates, wisdom is the leader and can purify myriad practices, hence called 'Brahmā Wisdom.' When wisdom is pure, the essence is pure, like crystal, transparent and undefiled. Tenth, Worthy Head: the former buddhas and later buddhas share one single path of purity; due to goodness of self-nature, it is called 'Worthy.' Being able to know this worthiness is the power of contemplation, for contemplating the original nature is eternally equal. Furthermore, viewing the ten buddhas together, the Immovable is the essence, and the rest are all functions. Viewing the ten bodhisattvas together, Mañjuśrī is the general, and the rest are all particulars; using the general to guide the particulars, the nine bodhisattvas do not depart from Wondrous Virtue. Based on precedents before and after, I have briefly offered this explanation; one need only empty oneself to seek it. If one does not believe this principle, what does this extremely profound Dharma gate have to do with oneself?