大方廣佛華嚴經疏 13.6

13.6

Second, from "Bodhisattvas" onward, distinguishing [them] individually according to the gateways. The text is divided into three parts: First, ending with this chapter, it analyzes the differences of bodies and names, answering the preceding question on the Buddha's dwelling, which directly expands upon the eight clauses such as "manifold bodies", because bodily forms and marks all belong to the body. Second, the "Chapter on the Four Truths" analyzes the universal pervasiveness of verbal teachings, answering the question on the Dharma preached by the Buddha, directly expanding upon the manifold bodily actions of speech. Third, the "Chapter on Awakening by Light" clarifies the light-discs illuminating everywhere, answering the preceding three questions on majesty and virtue, dharmatā, and bodhi, directly expanding upon the manifold observations. As for the five clauses on dependent fruition, they are answered only through manifest marks, having already been broadly explained in the previous assembly. Now, the first. As for expanding on the names above: the sage has no name, but designates names for the sake of beings. If established according to virtues, virtues are boundless; if established according to the capacities of beings, they equal the realm of sentient beings. Although there are multiple kinds, they are all established to adapt to what is fitting to produce good, destroy evil, and perceive the principle, instantly manifested like the ocean seal, so one should not give rise to attachment. In the text there are four divisions: first, within Sahā itself there are ten billion; second, adjacent to Sahā, which is beyond the ten billion; third, extending by analogy to all, that is, exhausting the ten directions; fourth, explaining the reason for the differences, which is because of adapting to beings. In the first there are three divisions: first, the present four continents; second, the ten realms adjacent to the four continents; third, concluding summary of Sahā. Now the first also has three: first, indicating the place; next, listing the names; afterward, concluding the count—all others follow this model. To cite the four continents: in the past it was said that the intention takes Jambudvīpa—the phrasing is general but the intention is specific, because Buddhas do not appear in the other three continents. However, although he does not appear [there], with the exception of Uttarakuru, he may go to the rest. The following also follow this. "All-Meaning Accomplished" is Siddhārtha, because no endeavor is unaccomplished. "Full Moon" means that defilements are cut off and wisdom is complete, and his grace shelters with coolness. "Lion's Roar" means definitive preaching. "Śākyamuni": Śākya means "capable", being of a compassionate and benevolent lineage; Muni means "silent and still", tallying with the silent principle. "Seventh Ṛṣi" means the last of the seven Buddhas. If taking the Fortunate Kalpa, he would be the fourth Ṛṣi; it is a metaphor, because he has no defilement of desire. "Vairocana" is broadly explained as before. "Gautama" refers exclusively to the clan name. Here it means "Lord of the Earth", because from the beginning of the kalpa they were Cakravartins generation after generation. However, above it says Śākya, which refers to the family; this refers to the clan name. Therefore the second fascicle of the Treatise [on the Great Perfection of Wisdom] says: "Śākyamuni has Gautama as his clan name." The Sūtra of Buddha Names is also like this. "Śramaṇa" here means "quelling evil"; since there is no evil that is not quelled, it is also called "Great". "Supreme" means the utmost among sages, whose virtues cannot be surpassed. "Guide" means leading sentient beings away from perilous difficulties and showing the multitude of jewels in the ocean of saṃsāra. However, names contain many meanings; I have briefly explained these ten, fearing the text would become excessively verbose; the rest will only be explained as difficulties arise. Second, from "East of these four continents" onward, the ten realms adjacent to these continents comprise ten sections. "Good Protection" and the like are all common designations for the four continents. Now first, the eastern direction. "Severing Disputation" means witnessing what transcends speech, because no one can speak beyond it. In the south, "Śakra" means being the master of devas and humans, able to match the minds of beings. In the west, "Varuṇa" means that water benefits the myriad things well, and devas are pure and radiant. In the north, "Airāvaṇa" is fully called *Īśvaravaṇa*; *īśvara* is freedom/mastery, and *vaṇa* is sound; this is the mastery of the perfect voice. Above, "Blazing Fire" means that a blazing fire burns fuel without selecting among trees of the forest, just as the Buddha's wisdom benefits beings without distinguishing between the worthy and the foolish. Question: Other sacred teachings say that within the Great Iron Ring the ten billion are arranged flat, with the heavens above and the hells below. Why does this text say there are four continents above and below? Answer: What is explained in this teaching is that phenomena harmonize in accordance with noumenon. Wherever the Dharma is preached is the very center; even if reaching the utmost upper limit or laterally reaching the Great Iron Ring Mountains, there are also ten directions mutually serving as host and companion, because by harmonizing as retinue, the original arrangement is not plural. The harmonization of the realms of the ten directions is also like this. Therefore, the harmonization and interpenetration of Sahā is briefly explained. Regarding the marks of modification and non-modification, there are briefly five: first, in terms of phenomena, it is permanently fixed, as the Hīnayāna explains; second, according to the mind, perceptions differ, as with Śāriputra and the Brahmā King; third, speaking from the perspective of the Buddha, it is originally neither pure nor defiled; fourth, turning according to phenomena, as in the mutual host and companion above; fifth, covertly entering a paramāṇu, as explained in the previous assembly. If broadly discussing other pure lands, there are five more meanings: the meaning of mutual entry of lands, the meaning of mutual identity, the meaning of one containing all, the meaning of the mastery of breadth and narrowness, and the meaning of the overlapping of Indra's net; all are as explained in the preceding and following texts. Third, from "Bodhisattvas, this Sahā" onward, concluding summary of Sahā.