大方廣佛華嚴經疏 44.5

44.5

Third, from 'When this samādhi is present' onward explains the section on attaining investiture. In this there are four [parts]: first, the teaching; second, the similes; third, the application; and fourth, the conclusion. In the first there are six [items]: (1) the seat; (2) the body; (3) the retinue; (4) the marks; (5) the places of emission; and (6) attaining the station. Among these six, the first five are the perfection of virtues of one's own stage, and the last one subsumes the Buddha's fruition above. Within the former [five], the first three are the essence of the station; the next one is the mark of the station; and the last one is the function of the station. The first three are the dependent [abode], the primary [body], and the retinue. Now for the first: depending on what kind of seat? It is the great jewel flower king seat. Within this there are two: first, explaining that the principal flower itself has ten marks: (1) the mark of the master, which is the jewel lotus; (2) from 'its flower' onward, the mark of measure; (3) from 'with various wondrous' onward, the supreme mark, because it possesses virtues; (4) from 'surpassing' onward, the mark of place, its origin of arising; (5) from 'transcending the world' onward, the mark of cause; (6) from 'knowing all' onward, the mark of completion; (7) from 'constantly emitting' onward, the mark of ultimate truth, because the correct contemplation illuminating universally displays phenomena within the dharmadhātu, just as in the world the lotus blooming into full blossom is supreme; (8) from 'not what the gods' onward, the mark of merit, being attracted by the bodhisattva's virtues; (9) from 'vaiḍūrya' onward, the mark of substance; (10) from 'its flower' onward, the mark of adornment. From 'twenty, thirty' onward explains the retinue flowers. Second, from 'At that time' onward, what kind of body it depends on: an exquisitely wondrous body matching the seat. Third, from 'immeasurable' onward, what retinue it depends on. Fourth, from 'O sons of the Buddha, this great' onward, what marks it depends on: pervasive activity constitutes its marks. Fifth, from 'O sons of the Buddha, this bodhisattva, seated upon that' onward, what places of emission it depends on. Light is emitted from ten places to cause those in evil destinies to escape and bodhisattvas to advance in practice. The text is divided into four: (1) radiating light to perform activities; (2) all the noble ones together recognizing it; (3) those of lower ranks rushing like wind; (4) responding in unison. First, emitting light from the ten places involves three kinds of activities: (1) the activity of benefiting; (2) the activity of awakening; (3) the activity of gathering and subduing. Now, grouping them by categories, they are tentatively divided into four: First, the preceding seven lights have only the activity of benefiting—the first five benefit ordinary beings, and the latter two benefit the Lesser [Vehicle]. Second, the eighth single light has two and a half activities: the first is benefiting, because it benefits bodhisattvas from the ninth stage on down; the second is awakening, causing them to know; saying 'half' refers to having only the sense of gathering, gathering them to come. Third, the ninth single light also has two and a half: first, benefiting bodhisattvas of equal station, since as the text below says that their light benefits this [bodhisattva], this light must also benefit them; second, awakening, causing them to know; saying 'half' refers to the maras' palaces becoming invisible, which is the activity of subduing. Fourth, the tenth light from the crown of the head has only awakening. The text is divided into three: (1) showing the scope of illumination; (2) from 'encircling to the right' onward directly reveals the activity performed, namely raising offerings and accomplishing benefit. The phrase 'irreversible from bodhi' has four meanings according to the treatise: first, because of attaining certitude upon ascending the stage; second, because of entering the group of correct certitude; third, because of definitely leaving behind the evils of heedlessness; fourth, because of definitely collecting good deeds. (3) From 'O sons of the Buddha' onward, the activity being finished, the light is gathered back. As for 'entering beneath the feet', in terms of instructional characteristics, the crown-light entering the feet manifests deep reverence; in terms of the ultimate wisdom that realizes reality, it enters into the Buddhas' realm from below. Therefore, the treatise explains the latter passage by saying that it is subsumed equally, revealing that realizing the Buddhas' realm is identical to one's own realization. Second, from 'At that time' onward, all the noble ones together recognize it. Third, from 'O sons of the Buddha, at that time' onward, those of lower stations rush like wind to extend reverence and obtain benefit; both passages can be understood. Fourth, from 'At that very moment' onward, they respond in unison: because their cultivation of equal causal practices mutually assists one another, it symbolizes that the profound and vast internal virtue of auspiciousness adorning the mind has been perfected, and therefore light is emitted externally from this mark to mutually benefit them. Furthermore, earlier this [bodhisattva] illuminated them, emitting light from between the brows to symbolize that the middle way has already been illuminated; now they illuminate this [bodhisattva] from the chest mark, which symbolizes that their minds accord in profound identity. When virtue is perfected and maras are exhausted, it is called destroying the mara-adversaries. Sixth, from 'At that time, in the ten directions' onward explains attaining the station accordingly. In this there are two: (1) emitting light, within which there are ten activities. The name of the initial light is the activity of benefiting, because it benefits all-knowledge, causing the attainment of buddhahood; second, the retinue light is the causal activity; third, revealing the Buddhas is the activity of reverence; fourth, the activity of opening and awakening; fifth, the activity of quaking; sixth, the activity of halting evil; seventh, the activity of subduing maras; eighth, the activity of manifesting; ninth, from 'in this way' onward, the activity of gathering and unfurling; tenth, manifesting various forms, which is the activity of transformation. (2) From 'having manifested these matters' onward, entering the crown of the head to accomplish benefit. Entering the crown of the head: in terms of the marks of transformation, the above gathers the below; in terms of the real meaning, illuminating the ultimate source of the mind is called the crown of wisdom, and realizing the fruition within oneself is the entering of the light. The treatise states: 'The rays of light of the Tathāgatas and that bodhisattva are mutually subsumed by equality of wisdom.' This means that the bodhisattva's crown-light entering the Buddha's feet is the cause advancing upward into the fruit; the Buddha's light entering the bodhisattva's crown is the fruit gathering the cause. Furthermore, when cause gathers fruit, its entrance leaves no trace; when cause and fruit are both obliterated, this is called equality. From 'At that very moment' onward, obtaining benefit, called below 'concluding the station'. Entering the realm of the Buddhas means identity in what is realized; being endowed with the ten powers means identity in active virtue; falling within the count of the Buddhas is like newly leaving home and immediately falling within the count of the saṃgha.