大方廣佛華嚴經疏 27.10

27.10

Second, the extensive explanation begins from "Buddha's disciples, the bodhisattva-mahāsattva further has this thought..." onward. Therein are two: first, explaining universal reaching with respect to the Buddhas of the ten directions; second, explaining universal reaching with respect to the permanently abiding Buddhas. The first divides into three: (1) generally explaining the places of offering; (2) from "All such..." onward, particularly explaining the offerings; (3) from "With these roots of goodness..." onward, comprehensively showing the dedicating mind. Now the first: first, showing multiplicity with respect to places; next, arising from various karmas, showing multiplicity with respect to causes. From "ten directions" onward, showing multiplicity with respect to numbers. "Various worlds" shows multiplicity with respect to shapes and categories; the meaning applies generally to the lands of enjoyment and transformation. Second, within the particular explanation of offerings, there are two: first, offering to present Buddhas; later, from "if there are Buddha-images..." onward, offering to the presiding Buddhas. The former has two: first the fields offered to, and later, from "Buddha's disciples..." onward, explaining the practices capable of offering. The former has two: first the true retribution fields; second, from "there are..." onward, distinguishing the provisional manifestation fields. Therein are three: first, manifesting bodies. Second, preaching the Dharma: in saying "through wisdom that reaches everywhere," the intention is to clarify that the bodhisattvas of this station can also do so; this is "fundamental low, trace high." If a Buddha acts as a bodhisattva, then it is "fundamental high, trace low." Or both are high and both are low, cause and fruit mutually penetrating—contemplate this. Third, from "dharmakāya..." onward, explaining the origin of provisional Buddhas. The first three phrases show equality with the fruit Buddhas, because of sharing in nature-origination: (1) attaining the dharmatā-kāya, equally going everywhere; (2) equally having the jñānakāya, entering the dharmadhātu; (3) the Samantabhadra self-essence, the body of the tathāgatagarbha, being without arising or ceasing; by these three meanings, they are able to skillfully appear universally in the world. If so, how could sentient beings lack the body of the tathāgatagarbha? Therefore, the lower three phrases further explain and establish the previous meaning: (1) because of realizing the reality of dharmas, they attain equality with the dharmakāya; (2) because of the power of unobstructed wisdom, they universally enter the dharmadhātu; (3) because of being born within the Buddha-seed, they attain the function of the body of the tathāgatagarbha. That is, cutting off the two hindrances, with provisional and true unobstructed, is the Tathāgata's vision. Vast majesty and virtue is the Tathāgata's function. When bodhisattvas comply with and awaken into this, that is being born into that lineage. Thus the "Chapter on Manifestation" says: "If one is able to hear this immeasurable, inconceivable, unobstructed Dharma gate of the Tathāgata's wisdom, and having heard it, simultaneously understands, complies with, and awakens into it, one should know that this person is born into the house of the Tathāgata." It is extensively as explained there. Having attained these latter three, the causal stage is already identical to the fruit, so how much more so for the provisional manifestations! The above is also the cause for the practice of offering. Second, explaining the practice of offering and offering to presiding Buddhas, etc., the text can all be understood. Third, in comprehensively showing the dedicating mind, the first phrase generally mentions the dedication of roots of goodness; later, from "namely..." onward, it particularly shows the marks of practice. That is, previously using roots of goodness to dedicate into offerings, when offering to all fields, one applies the mind in this way. The text has ten phrases: (1) not giving rise to deluded thoughts, (2) single-mindedly focusing on the correct realm, (3) not being awakened through others, (4) being earnest toward the fields [of merit], (5) being unmoving amid adversity and favor, (6) not abiding in dharmas, (7) not relying on objects, (8) knowing that the self is empty, (9) peaceful and deliberate in mental activities, (10) properly according with nirvāṇa.