大方廣佛華嚴經疏 47.31

47.31

Fourth, the ten vast buddha-activities clarify mastery in supernormal faculties, which answers the question on supernormal faculties from the previous two assemblies. First, in the general statement: it means that the eight marks and the like all have great functions, subtly interpenetrating one another. Because through these [the Buddha] gathers beings, they are called buddha-activities. Within this, the names are first presented, and below "immeasurable," the excellence is displayed. In the enumeration, there are first questions and then explanations. In the explanations, the first clarifies the buddha-activity of ascending to rebirth [in Tuṣita]. Within this there are four: first, specifically clarifying what can gather; second, below "gathering," what is gathered is vast and numerous; third, below "great compassion," the supreme excellence of what can gather; fourth, below "or causes," what is gathered attains benefit. In the second, the buddha-activity of descending the spirit into the womb: first, clarifying that the virtue of wisdom is inwardly perfected; second, below "receiving the final," clarifying the external functioning of supernormal faculties. Within this: first, performing buddha-activities in one place and at one time; second, below "O sons of the Buddha, the Tathāgata at that time," generally subsuming times and places to perform buddha-activities. Here, the multiple places correspond to Gopa below, up to tenfold; here five are briefly cited, each subsequent one being broader than the preceding. First, all directions, which means the Sahā [world] and the thirteen kṣetra-dust-number of surrounding directions dwelling without gap; second, the surrounding and intersecting into a net of those kṣetras' retinue kṣetras and so forth above them; third, surrounding the ten right-turning seas of the intermediate ocean; fourth, exhausting all the species of kṣetras in the ocean of kṣetras of Padmagarbha; fifth, all worlds, which exhausts the dharmadhātu. Third, the buddha-activity of manifesting birth and residing in the palace has two parts: first, manifesting birth from the unborn is the mark of nativity; second, below "all buddhas regarding all colors," residing unsoiled amidst defilement is the mark of residing in the royal palace. Within this there are four: first, the three learnings are naturally perfected, since non-defilement is concentration; second, below "observing all," the four [immeasurable] minds feel pity for beings; third, below "endowed with the Buddha's," possessing virtues to gather and benefit; fourth, below "although residing," gathering and benefiting broadly and deeply. Fourth, the buddha-activity of leaving the household has two parts: first, clarifying the intention to leave the household; second, below "when about to leave the household," clarifying the marks of leaving the household, because of the three karmas and the two benefits. Fifth, the buddha-activity of attaining bodhi has three parts: first, clarifying that true enlightenment was originally complete; next, below "bodhi tree," the responsive body is now perfected; finally, below "that bodhi," preaching the Dharma to benefit beings, which is the sudden exposition of the Avataṃsaka. In the sixth, the buddha-activity of turning the wheel of the Dharma, the meaning encompasses both the provisional and the real; it is first listed and then concluded. In the list: first, solely the bodhisattva vehicle, encompassing the four non-regressions; second, encompassing the five vehicles, so that the world all understands; third, opening the provisional to reveal the real, causing them to awaken to the definitive existence of the [Buddha's] vision and knowledge; fourth, encompassing the three Piṭakas, because the three Piṭakas eradicate ignorance and the three hindrances; fifth, solely the sudden teaching, because phenomena and noumenon are both transcended; sixth, the middle-way Dharma, not clinging to the two extremes; seventh, the conventional truth Dharma, purifying what is known; eighth, solely the Buddha-Dharma, because wisdom knows universally; ninth, solely the complete teaching, because it has no disparate flavor. Then below "all buddhas" it generally concludes, which is the immeasurable vehicles; because only the tenth wheel is expounded according to capacity, all ten are perfectly interpenetrated as inconceivable. Seventh, the buddha-activity of dignified deportment has four parts within it: first, specifically citing entering a city to benefit beings; second, below "the physical bodies of all buddhas," generally showing that dignified deportment benefits beings; third, below "all buddhas in the past regarding," showing speech and manifestations benefiting beings. The word "past" is absent in the Jin version, which would refer to present benefit; if it says "past," it cites the cause to show the result, and must be the character "universal"; fourth, below "all buddhas by such," generally concluding its depth and breadth. Eighth, the buddha-activity of undertaking practice has four parts within it: first, the practice of body and mind dwelling peacefully: an araṇya refers only to mountain forests, solitude extends to towns and cities, and dwelling in quietude consists in the absence of things; second, below "or with a celestial body," undertaking the practice of seeking upward as a response; third, below "or at times preaching the Dharma," the practice of teaching below through speech and silence; fourth, below "or dwelling for one day," progressing in practice according to time divisions. Ninth, the buddha-activity of giving rise to function has two parts within it: first, revealing the basis for giving rise to function, as it is the treasury capable of producing merit; second, below "or manifesting nirvāṇa," properly clarifying the giving rise to function. Tenth, the buddha-activity of nirvāṇa specifically reveals one of the functions, within which there are three: first, clarifying the benefit of grief and longing at nirvāṇa; next, below "again to transform and deliver," the benefit of the dissemination of relics; finally, below "O sons of the Buddha," generally concluding that benefits are fulfilled. If coordinated with the ten questions: first, the original vow; second, the lineage and lands; third, unobstructed; fourth and tenth, both liberation; fifth, manifestation; sixth, voice; seventh, body; eighth, wisdom; ninth, mastery. The third, the conclusion, can be known.