大方廣佛華嚴經疏 47.24

47.24

Next, the direct explanation of the text. The five chapters are divided into two: the first chapter generally explains the Buddha's virtues, and the latter four specifically reveal the Buddha's virtues. Ancient worthies took the latter two to be equal cause and effect, but these are merely three chapters of fruition dharmas. Some have matched these three to essence, marks, and function; for the latter two, this may be so, but for the first chapter there is an obstacle, because it possesses both marks and function. Now, relying on Xianshou: the first chapter generally reveals the essence and function of the Buddha's virtues, the next chapter specifically reveals the marks of the superior virtues, and the final chapter specifically explains the functions and benefits of the superior virtues. Furthermore, the first chapter explains the virtues, the next chapter explains the marks, and the final chapter explains the minor marks. Now, as for the first [chapter], it is divided into four: 1. Section on requesting; 2. Section on empowerment; 3. Section on realization; 4. Section on exposition. In the first, there are two parts: first, explaining the person requesting; next, from 'all Buddhas' downward, directly revealing the ten dharmas contemplated. All are said to be inconceivable; this is the aforementioned fruition and function surpassing conventional sentiments, being free from the marks of predication. The meanings of these ten statements all contain much, universally applying to both the real and the responsive; they must not be discerned exclusively in terms of the responsive. However, these ten questions subsume the questions on the fruition accomplished by the final twenty statements at the Universal Radiance [monastery]: the body subsumes the six faculties; wisdom subsumes the Buddha-domain, Buddha-ground, and supreme [wisdom]—these three questions; mastery subsumes five: first, spiritual power; second, supernormal powers; third, the ten powers; fourth, fearlessness; fifth, samādhi. All these were previously opened and are here combined. Previously, from within cognitive realm, lands were opened out, being the realm of what is transformed and what is relied upon. From within previous practices, manifestation, original vows, and lineage were opened out—lineage being the practice of compassion and wisdom, original vows discerning practice in terms of the cause, and manifestation being the Buddha's Samantabhadra-practice. Manifestation and practice mutually have breadth and narrowness, as practice is one aspect in the 'Chapter on Manifestation' below. For the previous non-obstruction, here liberation is opened out, because unobstructed function is called liberation. The reason for opening and combining is to reveal that the meaning has no fixed formula. That most names are identical is to reveal that they are not different. Voice is eloquence; although there is no opening or combining, the names have breadth and narrowness, while the meaning and purport are largely the same. The aspects of these ten meanings have already been explained in the second assembly, and will be clarified again in the section on exposition below.