大方廣佛華嚴經疏 17.6

17.6

Fourth, explaining the text: The six chapters of this assembly are divided into two sections: the first two chapters are the expedient initiation, and the latter four chapters are the actual exposition of the present assembly. In the first section, the first chapter alone serves as the initial occasion. The chapter of verses of praise contains two complementary functions: First, it is an expedient means, meaning that in the previous chapter the transformative host responds to the capacities, and in the latter chapter the assistants praise the Buddha, expounding the Dharma only when the host and retinue are fully complete; second, it is the basis, meaning that in each of the three heavens where the Dharma is expounded there are verses of praise, intending to reveal that the three levels of sages differ in relying upon the Buddha's wisdom, and that apart from the Tathāgata's wisdom they have no self-nature. Treating it solely as an expedient means would severely diminish the verses of praise. The assemblies for the [ten] practices and the [ten] dedications share this same structural division. Now, this first chapter is divided overall into ten sections: 1. simultaneous manifestation from the original assembly; 2. simultaneous ascension without leaving; 3. each seeing the Buddha arrive; 4. each adorning the palace and seat; 5. all coming to invite the Buddha; 6. entering the palace simultaneously; 7. musical sounds all ceasing; 8. each recollecting past causes; 9. praising the Tathāgata in unison; 10. the palaces all being vast, adorned, and pure. The words 'At that time' refer to the time of the previous two assemblies, when host and retinue simultaneously and ubiquitously expounded the teachings of the previous two assemblies. Now, clarifying this omnipresence refers to the first layer among the tenfold locations of exposition. Why must this be cited? It intends to clarify that the previous assembly does not disperse, but accomplishes the subsequent assembly; the subsequent must encompass the prior, forming the unimpeded assembly of the dharmadhātu; each and every assembly is without cessation; and the subsequent assemblies are all simultaneous; if the previous assembly were dispersed, there would be no subsequent one. As for why it only refers to the assembly at the bodhi-tree: because this is the root, the place of attaining Buddhahood. In principle and fact, the second [assembly] also shares this omnipresence. If it is simultaneously omnipresent, how could there be a temporal sequence among the nine assemblies? If there is temporal sequence, how could it be called simultaneous? One should say that the essence of function is simultaneously and suddenly omnipresent, while the function of essence does not disrupt temporal sequence—just like an impressed seal.