大方廣佛華嚴經疏 4.11

4.11

Tenth, the division of inexhaustible master and companions: every single assembly, every single chapter, and every single dharma is summarized as pervading the ten directions. Just as it is expounded here, so too is it expounded in empty space in the ten directions, throughout the dharmadhātu, in all worlds, and down to every single particle of dust; this summarizes the master sūtra. Moreover, in each of those assemblies and so forth, there are bodhisattvas numerous as the dust particles of other realms who come to attest to the Dharma; this summarizes the companions. Thus, master and companions together pervade the dharmadhātu, compounding without end; consequently, the number of sections is also utterly inexhaustible. The ten examples above each display one principle, yet they are also inexhaustible. If one relies on standard practice, one should rely on the three divisions: that is, the initial chapter is the preface; from the "Chapter on Manifesting Marks" onward is the main body; and from "At that time, Mañjuśrīkumārabhūta emerged from the Well-Abiding Tower" onward within the "Dharmadhātu Chapter" clarifies the dissemination. Within the preface, looking at the text, it is divided into two: first, the preface for this land; second, the preface that summarizes its pervading the inexhaustible worlds of the ten directions. In the first part, there are again two: first, the preface that attests to faith; and second, the preface of initiation from "At that time, the Tathāgata's place of awakening" onward. However, these two prefaces are broadly as commonly explained; here I shall only present them briefly. As for the first, [the preface that] attests to faith: if one traces its origin, Ānanda inquired, and the Tathāgata instructed him to set it down, as explained in the *Mahāprajñāpāramitopadeśa* (*Dazhidulun*) and the *Mahākāruṇika-sūtra*. If one examines its reason, the intention has six aspects. First, to distinguish it from the non-Buddhists: the non-Buddhists establish *om* and *atha* at the beginning of their scriptures as auspicious; this pertains to "Thus" [*evaṃ*]. Second, to put an end to dispute: the *Mahāprajñāpāramitopadeśa* says, "If one does not attribute it to hearing it from the Buddha and claims it was composed by oneself, dispute will arise. Therefore, one now sets aside the self and follows what was heard. Hearing comes from the Buddha, so the sūtra has been transmitted through the generations, its wondrous model never ceasing." This is restricted to "I have heard" [*mayā śrutam*]. Third, to be free from the error of addition or omission: the *Buddhabhūmi-vyākhyāna* says, "One should know that stating this 'Thus have I heard' is intended to avoid the faults of addition, omission, or discordance. That is, 'Such teachings I personally heard from the Buddha; the text and meaning are definitive, not a hearsay with faults of addition or omission.'" Fourth, to cut off the assembly's doubts: Paramārtha quotes the Vinaya, saying, "At the time of the compilation of the Dharma, Ānanda ascended the seat and his body transformed to look like the Buddha. The assembly gave rise to three doubts: first, they doubted whether the Great Master had arisen again from nirvāṇa; second, they doubted whether a Buddha from another realm had arrived; third, they doubted whether Ānanda had transformed his body and become a Buddha. When he spoke this 'Thus have I heard', the three doubts were severed at once. Since he said 'I have heard', it was clear he was not the Buddha." The above two senses generally pertain to both faith and hearing. Fifth, to engender faith: the *Mahāprajñāpāramitopadeśa* says, "Speaking of the time, the place, and the person is to engender faith." This is restricted to the latter four. Sixth, to conform and agree with the Buddhas of the three periods of time: this applies generally to all six. If based on the *Buddhabhūmi-vyākhyāna*, it is divided into five matters: 1. generally revealing what has been heard; 2. the time of the teaching's arising; 3. specifically revealing the master of the teaching; 4. showing the place where the teaching arose; 5. revealing the capacities addressed. Now, relying on the *Mahāprajñāpāramitopadeśa*, we open the first—generally revealing what has been heard—into the two types of faith and hearing, making six fulfillments: 1. faith, 2. hearing, 3. time, 4. master, 5. place, 6. assembly. However, the two matters of faith and hearing are textually restricted to the very beginning, yet their meaning pervades the nine assemblies; the two of time and master pervade both text and meaning; the two matters of place and assembly are restricted in both text and meaning. In terms of their marks it is so; regarding reality, they mutually interpenetrate. The above briefly relied on the three divisions and two prefaces; however, because the structure of this sūtra is slightly different, we explain the text relying on the five divisions, combining the last two as "entering into realization relying on persons". Within the first division, "adducing the fruit [to inspire faith]", it may be divided into ten: 1. the division on the causes and conditions for the arising of the teaching, which is the first single chapter; 2. the division on the great assembly making a joint request; 3. the division on gathering the assembly with light from the face; 4. the division on showing the Dharma with light from the brow; 5. the division on producing the assembly from between the eyebrows—the above are within the second chapter; 6. the division on Samantabhadra's samādhi; 7. the division on the Buddhas' joint empowerment; 8. the division on the Dharma master arising from samādhi; 9. the division on the great assembly repeating their request—the above are within the third chapter; 10. the division on genuinely presenting the ocean of Dharma, which is within the latter three chapters. If we follow the text according to its meaning, it is provisionally divided into three: 1. the division on the causes and conditions for the arising of the teaching; 2. the division on the ceremonial procedures for expounding the Dharma from the "Chapter on Manifesting Marks" onward; 3. the division on genuinely presenting what is taught from the "Chapter on the Formation of the World" onward. Within the first division, it is also divided into ten: 1. generally revealing what has been heard; 2. indicating the master, time, and place from "At one time" onward; 3. specifically clarifying the time from "first realized sambodhi"; 4. specifically revealing the adornment of the place from "the ground"; 5. the inconceivable master of the teaching from "At that time, the Bhagavat"; 6. the sea of assemblies gathering like clouds from "There were [bodhisattvas from] worlds of ten Buddhas"; 7. praising and lauding virtues from "At that time, the Tathāgata's place of awakening"; 8. the currents of assemblies within the seat from "At that time, the Tathāgata's lion throne"; 9. auspicious signs of heaven and earth from "At that time, the Padmagarbha"; 10. summarizing the inexhaustible pervasion from "In worlds such as this". The present passage is the first. "Thus have I heard" means that such a whole sūtra's meaning, I personally heard from the Buddha in the past. Therefore the *Buddhabhūmi-vyākhyāna* says: "It means that the transmitter of the Buddha's teaching says, 'Matters like this I have heard in the past.' This general expression 'Thus' functions according to four meanings: 1. relying on similes; 2. relying on admonition; 3. relying on question and answer; 4. relying on assent." It is fully detailed in that treatise. There are other explanations, but their meaning does not differ from the above. The above combined faith and hearing together. If explained separately, first we explain "Thus", which is the fulfillment of faith. The *Mahāprajñāpāramitopadeśa* says: "In the great ocean of the Buddha's Dharma, faith is that by which one enters, and wisdom is that by which one crosses over. The faithful says 'this matter is thus'; the unfaithful says 'this matter is not thus.'" Therefore Master Zhao said: "'Thus' is words of faith and compliance. When there is faith, the principle spoken is conformed with; when conformed with, the way of master and disciple is accomplished. Whether a sūtra is extensive or brief, without faith it cannot be transmitted; hence it is called 'Thus'." Some say: the Holy One preaches the Dharma merely to reveal Suchness (tathatā); only Suchness is right (shi), hence it is called "Thus" (rushi). This pertains solely to the noumenal principle that is signified. Next, Tripiṭaka Master Paramārtha says: "The ultimate not contradicting the conventional is called 'ru' (as/such); the conventional conforming to the ultimate is termed 'shi' (is/right); because the ultimate and conventional are not two, it is called 'rushi' (Thus)." This pertains to the noumenon and phenomena that are signified. If one says that such words are what the Buddha spoke, this pertains solely to the signifier. Some say: *ru* refers to words fitting the principle—when words and principle are in mutual accord, it is called *ru*; *shi* is a designation for the absence of error. This clarifies that expounding phenomena accords with phenomena, and expounding noumenon accords with noumenon, clarifying that the teaching which signifies accords with phenomena and noumenon. Master Dao Rong said: "'Thus' is the inception of stimulus and response. *Ru* receives its name by according with capacities; *shi* is designated by the absence of error. Sentient beings use the absence of error as stimulus; the Tathāgata uses according with capacities as response. Because the scripture's spoken teaching arises from stimulus and response, it is said 'Thus'." This additionally addresses the capacities. The various interpretations above are each one approach; there are yet other interpretations with different words but the same meaning. If relying on engendering faith in living beings, one should explain them jointly as in the *Mahāprajñāpāramitopadeśa* and *Buddhabhūmi-vyākhyāna*. If taking it as the direct counterpart to *om* and *atha*, one should follow Paramārtha's explanation, which shall now be expanded. Non-Buddhists say: *a* means non-existence, and *u* means existence; although the myriad dharmas are numerous, they do not go beyond existence and non-existence. This is the view of annihilationism and eternalism. Now we say: *ru* is true emptiness, and *shi* is wondrous existence. Since there is no ultimate truth outside the conventional, it is empty and yet not annihilated; since there is no conventional truth outside the ultimate, it is existent and yet not eternal. This directly refutes heterodox tenets to reveal the middle way. The teachings of the Buddha's entire lifetime do not go beyond this; hence it is said "Thus". In the Huayan school, […] the unobstructed dharmadhātu is called *ru*, and only this absence of error is *shi*. One should follow the depth of the doctrinal gateways to reveal the differences of "Thus".