大方廣佛華嚴經疏 3.26

3.26

Fourth, individually explaining the derivation of the name: first is deriving [the name], and second is explaining [the compound name]. First, deriving the name: "Great" (da) receives its name directly from the essence, having the meaning of constancy and omnipresence; "constancy" means vertically having no initial boundary, and "omnipresence" means horizontally encompassing without exterior. "Correct/Direction" (fang) receives its name based on the Dharma, having the meaning of model and preservation, because it doubly maintains both essence and marks while modeling to engender understanding in beings. "Vast" (guang) receives its name based on function, having the meaning of containment and breadth; "containment" means vast capacity, and "breadth" means vast omnipresence. "Buddha" (fo) receives its name based on the person, having the meaning of awakening and illuminating; "illuminating" makes bright the profound recesses of the myriad dharmas, and "awakening" arouses [one] from the heavy darkness of the great night. "Flower" (hua) receives its name based on metaphor, having the meaning of evoking the fruit and adorning the body; "evoking the fruit" means the myriad practices are fully consummated, and "adorning the body" means the manifold virtues fully equip the essence. "Adornment" (yan) receives its name from function and efficacy, having the meaning of supporting and decorating, meaning it supports the vast essence and function, and decorates the true and responsive Buddha bodies. "Sūtra" (jing) receives its name from the expressive vehicle, having the meaning of maintaining and gathering, maintaining the inexhaustible nature and marks, and gathering the boundless sentient beings. Second, explaining the compound name: First, relative to essence and function within the Dharma: the "correct and vast" of the "great" means the marks and function belonging to the essence; the "great" of the "correct and vast" means the essence belonging to the marks and function; both are karmadhāraya compounds [or tatpuruṣa]. If they are mutually identical, then it is a karmadhāraya compound. Second, comparing the fruit and the practice within the person: the "flower" of the "Buddha" is not the practice of the causal stage; the "Buddha" of the "flower" is not a Buddha of other practices; this also allows mutual identity. Third, contrasting person and Dharma: the "Buddha-Avataṃsaka" of the "Mahāvaipulya" is not the Buddha and so forth of the lesser and provisional vehicles; the "Mahāvaipulya" of the "Buddha-Avataṃsaka" is not the Dharma attained in the causal stage; mutual identity can be understood accordingly. Fourth, contrasting teaching and meaning, which also allows two interpretations: teaching relative to meaning, and the previously mentioned person relative to Dharma, also both admit the bahuvrīhi interpretation; all can be considered and deduced accordingly. Fifth, boundless expansion: this means that initially, within the most purified dharmadhātu, two gates of noumenon and wisdom are opened, which are the differences between nirvāṇa and bodhi. Furthermore, noumenon opens into essence and function, which is the Mahāvaipulya (great, correct, and vast); wisdom opens into cause and fruit, which is the Buddhāvataṃsaka (Buddha, flower, and adornment). Uniting and synthesizing them all into the expressive vehicle is the word "Sūtra" in the title. Furthermore, unfolding these headings constitutes the first assembly, because the first assembly is the totality. The ten oceans are noumenon, and the ten wisdoms are wisdom; within the ten oceans are contained essence and function, and within the ten wisdoms are also contained cause and fruit. Furthermore, in the Padmagarbha world and Vairocana's omnipresence, both the primary and environment fruitions are the word "Buddha." Prince Great Powerful Radiance briefly demonstrates the causal flowers, and that which both realized and contemplated is the Mahāvaipulya. This completely forms the one assembly, comprising the causal and fruitional essence and function that are trusted. Furthermore, unfolding this assembly constitutes the four rounds of cause and fruit across the subsequent eight [assemblies]: in each, the cause is the flower, and the fruit is the Buddha. The essence and function that are cultivated and realized are the Mahāvaipulya. Furthermore, unfolding these nine assemblies, they pervade the ten directions: just as in the second assembly, the chapter "Awakening through Light" explains that one group of the assembly already pervades the ten directions, the other assemblies are also like this. Furthermore, unfolding these assemblies, each has a host and retinue: just as when expounding the ten abodes, the bodhisattvas of the ten directions all arrive to bear witness, saying: "The lands of the ten directions all expound this Dharma." Thus the aforementioned assemblies that pervade the dharmadhātu each have layered hosts and retinues. Extending even to assemblies of inexhaustible time in dust-mote kṣetras and different categories of realms, none depart from the purified dharmadhātu of the Buddhāvataṃsaka-mahāvaipulya.