大方廣佛華嚴經疏 13.20

13.20

To explain this single chapter, briefly use five headings. First, in the reason for its occurrence, there are ten points: (1) To answer the previous question concerning the resultant ground relied upon. However, ancient worthies held that the preceding two chapters had already answered two questions, and this chapter directly answers three questions: the prose on emitting light answers the Buddha's majesty and virtue, seeing the realization of sambodhi answers the attainment of bodhi, and Mañjuśrī's recitation of verses directly answers the question about the Buddha's dharmatā. Now, to provide another explanation: the prose only answers by manifesting marks, as previously explained. The verses fully answer three questions: the first five answer bodhi, the next one answers majesty and virtue, and the last four answer dharmatā. (2) To expand upon the manifold aspects generally marked out in the "Chapter on [Tathāgata] Names," as this directly expands upon the various contemplations, which belong to mental action. (3) To expound the essence and nature of the ten faiths. As in the three assemblies below, when the actual stations are about to be expounded, all have verse eulogies; this belongs to that category. (4) To reveal true omnipresence. However, what is expounded are two: first, the Buddha; second, the Dharma. The Buddha has two: first, body; second, name. The Dharma also has two: first, provisional; second, real. Previously, only the Buddha's names were omnipresent; here it reveals the body's omnipresence. In the "Four Truths," the provisional that is identical with the real was omnipresent; this chapter reveals that the real identical with the provisional is omnipresent. (5) To manifest tangible verification. The two above spoke of omnipresence, but the assembly had not seen it with their own eyes; now the light demonstrates the mark of omnipresence. (6) To reveal total omnipresence. Previously, only names and truths were individually omnipresent; now this single assembly completely fills the dharmadhātu, each and every one being simultaneous, in the same place, with the same assembly, with the same teaching, and equally omnipresent. (7) To reveal perfect omnipresence. That is, previously showing differences, all directions could then be omnipresent in all; now showing non-difference, all is perfectly interpenetrating and omnipresent in all. (8) To serve as a model for the sūtras below. That is, when the concluding text below universally says "omnipresent in all," all are to be understood in this manner, because the Tathāgata's Ekayāna perfect teaching, throughout worlds of the same category such as Mount Sumeru, exercises its pedagogical scope entirely like this. (9) To manifest the marks of the aforementioned supernatural powers. Above, it said "manifesting supernatural powers." How are they manifested? A single assembly, without moving, completely fills the dharmadhātu. (10) To reveal that both noumenon and phenomena are unobstructed, causing one to abandon attachments and follow the Dharma. Although this intent is universal, it is revealed everywhere in the text. Due to all the above reasons, this chapter comes next.