大方廣佛華嚴經疏 47.30

47.30

Third, the two sections below "Inconceivable Realm" answer the question on lineage. This section jointly clarifies that the lineages of both the retribution and response [bodies] are genuine; the subsequent section clarifies solely the lineage of the dharmakāya. Now, for the first: its essence and marks transcend speech and thought, hence it is called "inconceivable." Lower stations cannot match it, hence it is called "incomparable." In the detailed analysis: first, body; second, voice; third, emitting light by virtue of vows, because it is the light obtained in accordance with his fundamental vows; fourth, appearance; fifth, lands; sixth, wisdom; seventh, mastery; eighth, the lineage of majestic virtue; ninth, non-confused unimpededness; tenth, identity of the essence of liberation. The five passages above have all briefly pointed out and additionally answered the ten questions; below, fearing prolixity, [these correspondences] will not be explicitly shown—expositors may follow what is appropriate. Second, "the wisdom that generates" clarifies that the dharmakāya is the lineage. Wisdom arises from within the absence of own-nature; it does not answer [the question on] wisdom. Among the ten details, each has two clauses: in all, the upper clause knows the nature—namely, the nature of no-nature is that which can generate; the latter clause generates the function of wisdom. Fourth, the two sections below "Pervasively Entering" answer the question on appearance. This section clarifies pervasive manifestation and constant manifestation: not having appearance and disappearance is precisely what constitutes true appearance. In the detailed analysis, it says: he pervasively manifests all buddhas of the three periods of time, how much more so his own body! Furthermore, one manifestation is all manifestations, because the buddhas of the three periods of time have no dual essence, as analyzed in the Mañjuśrī-prajñā. In the detailed analysis, the "three kinds of mastery" are the transformations of the three modes of karma. The "ten kinds of vast Dharma" clarify the marks of appearance; that is, because the great function is boundless, it is called vast, and because ordinary beings and the Hinayāna cannot fathom it, it is difficult to believe and accept; the text is clear and can be understood. Fifth, the five sections below "Free from Faults and Pure" answer the question on the body; that is, they are divided into five: 1. This section generally reveals the absence of faults, because the Tathāgata's three modes of karma follow wisdom in their operation, and phenomena such as the three modes of karma do not go beyond the body. The ten clauses in the detailed analysis mostly agree with the ten marks of the body in the "Chapter on the Appearance [of the Tathāgata]"; reflect upon this. 2. "Utterly pure" clarifies that faults do not arise, distinguishing it from causal purity, hence it is called "utterly," because afflictions, hindrances, and all defilements never arise again. In the detailed analysis, the first five are the purity of the body of merit, the next two are the form body, the next one is the dharmakāya, the next one is the wisdom body, and the last one is the purity of the mind-made body, and so on. 3. "Ten kinds of performing buddha-works" clarifies the karmic functions of the body. In the detailed analysis, they also mostly agree with the marks of the body in the "Chapter on the Appearance [of the Tathāgata]." 4. "The Dharma of the inexhaustible ocean of wisdom" means that the Tathāgata's six sense faculties and three modes of karma all correspond with deep and vast wisdom; it also separately expands upon the wisdom body, as can be known. 5. "Ten kinds of constant Dharmas" clarifies that the mental karma in the body is eternal, because its functions are uninterrupted. Sixth, the two sections below "Expounding Immeasurably" answer the question on voice. This section clarifies expounding with voice and eloquence, and additionally answers the question on Samantaprabha's eloquence; the subsequent section, "ten kinds of performing buddha-works," clarifies various ways of expounding the Dharma, meaning that the six sense objects, the four great elements, bodily movements, and actions are all able to reveal the Dharma and bring about benefit—there are none that are not buddha-works. It is not voice alone, as expounded in the Vimalakīrti[-nirdeśa]. In the detailed analysis, first, body; second, voice; third and fourth are both wisdom: receiving is to accomplish the other's dāna, and not receiving causes them to emulate the Buddha's practice of few desires. Furthermore, it is through having nothing received that all feelings are experienced. The rest can be understood. Seventh, the three sections below "Supreme Dharma" answer the question on wisdom. First, this one section generally clarifies the wisdom of expedient and real, cause and effect, and additionally answers Samantaprabha's question on the supreme, because wisdom is supreme. The conclusion states "dwelling in the stage of the ten powers," additionally answering the question on the buddha-stage. In the detailed analysis, four [clauses] are the practices of the three applications of mindfulness. The rest may be reflected upon. 2. "Dwelling without obstruction" clarifies that wisdom is free from hindrances; because that which is done by wisdom is unobstructed, all is unobstructed. 3. "Ten kinds of unsurpassed adornments," namely, wisdom accomplishing benefits; because one inwardly possesses the adornment of wisdom, one outwardly possesses all adornments. In the introductory statement, it surpasses lower stations, hence it is supreme. There is nothing higher to add, hence it is called unsurpassed. In the detailed analysis, there are ten meanings, which are self-evident from the concluding names: 1. the body with marks and signs; 2. the perfect voice; 3. adorning the mind with merit; 4. emitting light; 5. bestowing prophecies with a smile—its conditions are very numerous, as also clarified in the "Chapter on Leaving the World"; 6. within the dharmakāya, tathatā emerges from entanglement, hence it is called pure and unobstructed, which is the fundamental wisdom of the dharmatā-dharmakāya reflecting back; "thoroughly penetrating all dharmas" is the wisdom-dharmakāya, wisdom tallying with the dharmadhātu, both being boundless; from "although abiding" downward is the response-and-transformation dharmakāya; from "understanding the world" downward is the merit dharmakāya, because it adorns noumenon and wisdom; understanding the real nature of the world completes the preceding non-confusion and generates the succeeding transcendence of the world—practicing the world-transcending Dharma, its merits are fully complete; the path of language being cut off is the space-like dharmakāya, and also the real-mark dharmakāya, its essence transcending the hundred negations, words departing from the four propositions, corresponding only with realization; surpassing the aggregates, realms, and bases reveals that it is unconditioned, overturning the defiled aggregates to become the fivefold dharmakāya; if one overturns the realms and bases, then the external six sense objects are also the land body, and the ten bodies perfectly interpenetrate to form the true dharmakāya; 7. constant light; 8. the wondrous colors such as gold; 9. within it, possessing the real and response lineages—the buddha-lineage of the three periods of time is tathatā without nature, and the response lineage can be known; 10. within it, arising must be accompanied by wisdom, hence there is no thirsting craving; because movement accords with the Way, bodily actions are forever stilled, and the mind is well liberated, completing the preceding absence of craving; those who see do not tire, completing the preceding stilling of action; these are all merits; it is also free from craving and views, completing the succeeding great compassion; since he is the foremost field [of merit], among those who receive offerings, none is superior to him. Eighth, the eight sections below "Ten Dharmas of Mastery" answer the question on mastery; that is, they form eight passages: The first generally clarifies mastery and additionally subsumes empowerment (adhiṣṭhāna). The initial general [statement] can be known. In the detailed analysis, it is completely identical to the ten masteries in the eighth stage, only differing in being deep and vast, and in sequence. 1. Mastery over Dharma: the Discourse-Sūtra states "having neither center nor edge," because it manifests doors of Dharma. 2. Mastery over mind: because through immeasurable asaṃkhyeya kalpas one enters wisdom in samādhi; by abiding in samādhi and observing capacities, transformation does not miss its proper time. 3. Mastery over resolve: because large and small, pure and defiled, transform in accordance with resolve. 4. Mastery over wealth: because of adorning and sustaining immeasurable adornments in all worlds. 5. Mastery over life: because of sustaining life for ineffable kalpas. 6. Mastery over wish-fulfillment: because of wish-fulfilling transformations in all lands. 7. Mastery over wisdom: because of manifesting the Tathāgata's powers, fearlessnesses, exclusive dharmas, adornment with marks and signs, and sambodhi. In the text, because the realms of sentient beings are boundless and mature capacities are continuous, in thought-instant after thought-instant he應-manifests attainment [of bodhi], yet true attainment was in the past; therefore, the Buddha in the three periods of time has not newly awakened, nor is he unawakened and abiding in the station of training. Moreover, it reveals that although he awakens in thought-instant after thought-instant, because he is free from the marks of awakening, he does not awaken across the three periods of time; he is also free from non-awakening, and thus does not abide in the station of training. Furthermore, it says "yet he thoroughly penetrates immeasurable wisdom," etc., which refers to the ten powers and so forth. 8. Mastery over karma: the six sense faculties function interchangeably, and vast buddha-works are the Buddha's karma. Yet it is not a matter of transformation; each single faculty does not change, for it is originally endowed. 9. Mastery over birth: because of manifesting birth in all worlds. 10. Mastery over vows: because of manifesting the attainment of sambodhi in buddha-lands whenever his mind desires. In the above, only the third and eighth are explained by taking the general intent; the rest are all texts from the Discourse-Sūtra. In the tenth mastery, the text has four segments: 1. in a single thought-instant manifesting many buddhas, attaining buddhahood in one category of realms; 2. from "as in the realm of Various Wonders" downward analogously reveals other realms; 3. from "as in a single thought-instant" downward analogously reveals other thought-instants; 4. from "manifesting all in a single thought-instant" downward summarizes the deep and vast. "Manifesting all" means that in a single thought-instant he manifests all forms, all times, and all supernormal powers of the dharmadhātu. "Dwelling immeasurably in a single thought-instant" means that there is constantly no manifestation. Yet he does not stir the least expedient means of the Tathāgata, hence it is called mastery. Second, "Inconceivable Complete Buddha-Dharmas" clarifies complete mastery. That is, because the previous ten masteries can be possessed on the eighth stage, this reveals the Tathāgata's ten kinds of completeness. Furthermore, because there is not a single dharma over which he lacks mastery, it is only then called complete. In the detailed analysis: the second is realizing and perfecting bodhi; "the ten directions," etc., refers to all buddha-dharmas; the ninth is possessing the teachings of the wheel of Dharma; the third applies to both merit and wisdom, hence called "wholesome roots"; the fourth is solely merit, so it only says "merit." The rest can be deduced through reflection. Third, "Skillful Expedients" refers to mastery over dharmas, all being unobstructed with regard to the expedient and the real, etc. In the detailed analysis: 1. knowing the real is free from words, cutting off the proliferation of wavering, yet giving rise to expedients to reveal wholesome roots, which is therefore mastery; 2. realizing the real without subjective or objective seeing, yet not being obstructed with regard to dharmas, true knowledge and vision being free from bondage and liberation, thus arriving at great mastery; 3. without marks knowing marks, without nature entering nature, and also being able to manifest the dependent and proper [retributions] to tame sentient beings; 4. realizing the principle that is merged with the three periods of time, yet expounding the three periods of time to benefit sentient beings; 5. the three modes of karma being serene and clear, yet encompassing manifestations; 6. knowing neither identity nor difference, yet seeing all dharmas; 7. knowing that time interpenetrates, and thus neither abiding nor abandoning, yet without disrupting years and kalpas, expounding the Dharma without cease; 8. constantly abiding in the dharmadhātu, which is tranquil and without dwelling, yet accomplishing immeasurable fearlessnesses and the ten eloquences to expound the Dharma. The ten eloquences are: 1. being numerous; 2. being unfathomable by the mind; 3. expounding a single matter without exhaustion through exhaustive kalpas; 4. spontaneously releasing eloquence without interruption; 5. encountering anything and turning it into eloquence; 6. not being possessed by lower stations; 7. being impossible to refute or bend; 8. all tallying with phenomena and noumenon; 9. there being no single phrase or meaning that cannot be revealed; 10. there being no single dharma that cannot be expounded. From "wholesome in the beginning, middle, and end" downward clarifies the virtues of exposition, possessing the seven wholesomenesses, or expanded into ten. Fascicle eighty-five of the Yogācāra[-bhūmi] states: "1. Wholesome in the beginning, because it gives rise to joy when heard. 2. Wholesome in the middle, because there is no hardship during practice, practicing in accordance with the middle way far removed from the two extremes. 3. Wholesome in the end, meaning ultimately free from defilement, etc." Now the text says "all are ultimate"; there are many more explanations in the various sūtras and treatises, but fearing burdensome text [they are omitted]. The remaining seven are abbreviated and not in the sūtra text. 9. Expounding while free from expounding, hence free from conceptual attachment. 10. Discerning tranquility and giving rise to function: within this, first knowing original tranquility, and later from "yet able to" downward not abandoning the arising of function. In the former part there are also two: first directly revealing it, and later from "yet also" downward explaining and establishing it. That is, form and so forth are natureless, but it is not that one eliminates them to make them non-existent; therefore, one does not destroy dharmas—namely, emptiness without karma and so forth. The subsequent arising of function can be known. (Below enters the forty-seventh fascicle of the sūtra).