大方廣佛華嚴經疏 49.9

49.9

Part Four: The section of explanation. This broadly divides into two: first, individually answering the ten questions; and second, from "Disciples of the Buddha, the Tathāgata, through all similes..." onwards, summarizing to conclude the response. Now, in the first [part], the ten sections answer the preceding ten questions, each possessing prose, verses, and similes, with each fully having ten [points]. Now, the first answers the Dharma of the appearance. In the prose there are two: first, setting forth the address and praising its profundity; second, from "that is to say..." onwards, individually revealing [it] in accordance with the meaning. In this there are three: first, stating the Dharma [as] profound and vast, repaying the preceding causes and conditions; second, from "Disciples of the Buddha, just as..." onwards, clarifying its profundity and vastness through similes, doubly repaying both cause and simile; and finally, from "Disciples of the Buddha, arriving at knowing the Tathāgata's appearance..." onwards, concluding to establish the benefit, summarizing the ten similes above. In the first there are three parts, namely setting forth, explaining, and concluding. Now, in the first, it generally sets forth many causes to accomplish the fruit of the appearance. Second, from "Why is this?" onwards is the explanation, in which there are two: first, querying to generally explain; and second, from "What are..." onwards, querying the number to individually clarify. Now in the first, it first retroactively explains the conditions, regarding the phenomenal conditions that are able to accomplish [it], which are the very causal essence of what is accomplished. Later, from "through ten..." onwards is the direct explanation: the earlier mention of "immeasurable" was a general characteristic; now it clarifies that there are ten immeasurables to reveal inexhaustibility, whereas in truth and reality there are immeasurables numbering hundreds of thousands of asaṃkhyeyas. These ten immeasurables all pervade the ten similes. Regarding "hundreds of thousands," the ancients said: taking the ten immeasurables to enter into them, the ten similes make one hundred; and using the ten sentences in the final summary, each and every one concludes the preceding hundred gates to make one thousand; and within them there are further distinct meanings, only then accomplishing the immeasurable. Now, as the ten listed below all state "immeasurable" in every single gate, there is no waiting for them to mutually enter. Thus we know that the words "hundreds of thousands" are merely a general designation for numbers. In the second, querying the number to individually clarify: first, initially giving rise to the great mind, vowing to look forward to the appearance. What is the characteristic of this mind? Second, clarifying the supreme aspiration to seek above; third, clarifying the loving-kindness and compassion to transform below; fourth, practicing to continue the vows—what is this practice? Fifth, clarifying that it does not go beyond merit and wisdom; sixth, individually revealing the adornment of merit; seventh, individually clarifying the adornment of wisdom; eighth, purifying the preceding meritorious qualities; ninth, adorning the preceding wisdom, namely the path of expedient means, the path of teaching, the path of realization, the path of non-abiding, the proper path aiding penetration, the single path, the two paths, and so forth, because all are adorned; tenth, thoroughly investigating the source of phenomena through the real wisdom. Third, in the conclusion from "Disciples of the Buddha, thus..." onwards: since these are all the past accumulation of causes and the perfection of many dharmas, causing the fruits of the two benefits to appear simultaneously, the word "appearance" applies both to the true and to the responsive. In the second, clarifying profundity and vastness through similes: each of the ten similes has three [parts], namely the simile, the application, and the conclusion. The simile repays the metaphor; the application repays the causes and conditions; hence the text states, "It is not through a single condition or a single matter that the appearance is obtained." Furthermore, the earlier explanation of Dharma mostly concerned past causes, while the application text here mostly concerns present conditions. Among the ten: first, the simile of the construction of the great trichiliocosm. This simile is the general [one], generally comparing the multitude of conditions to accomplish the appearance; hence it says "through immeasurable conditions," etc. Below, the clouds and rain spoken of are all poured down by this. In the first simile there are four: 1. generally discerning the many conditions; 2. individually revealing the characteristics of the conditions; 3. revealing their arising driven by causes; 4. concluding the accomplishment of nature and characteristics. Now in the first, there is first the negative and then the positive. "Conditions" are causal conditions, such as the karma of sentient beings, the winds, and rains, etc. "Matters" are phenomenal characteristics, such as the supported water, palaces, etc. Second, in individually revealing from "that is to say..." onwards, first the clouds and rain pour down from above, and later the wind-wheels support from below. First, that which is able to support: if there were no such wheels, the rain would have no place to remain; second, if the water did not decrease, it would obstruct the raising of heavenly palaces; third, although the water has decreased, it relies on this for establishment, meaning that with each tier the water decreases, one level of heaven arises, like rapid currents congealing layer upon layer of ice in severe winter; fourth, although the general places have arisen, they lack distinct adornments, so the fourth is required. Third, from "All these are due to..." onwards, revealing the arising from those causes: it means the clouds above, etc., are driven briefly by two causes: 1. the external dominant karma of sentient beings. Regarding "shared karma," it means many sentient beings should be born in this realm, and their shared karma transforms identically. In this there are four propositions, namely shared within shared, etc. 2. The roots of goodness of bodhisattvas. This has two senses: first, regarding dwelling together, meaning bodhisattvas prior to the stages; second, regarding being able to transform, meaning according with the sentient beings—in whatever land one ought to generate the bodhisattva roots, etc., one cultivates those causes to take that land; hence where there are classes of sentient beings, those are the bodhisattvas' Buddha-lands. From "causing them within it..." onwards, revealing the fruit of enjoyment: it means the vessel world is formed first, and sentient beings arise later to dwell in dependence upon it, as analyzed in the Kośa, the Vibhāṣā, and so on. "Each according to their suitability" means sentient beings of the aquatic realm obtain the enjoyment of water, etc. Furthermore, the palaces of humans and rākṣasas do not obstruct each other; bodhisattvas and sentient beings dwell together in pure and defiled [realms]. Fourth, in concluding the accomplishment of nature and characteristics from "Disciples of the Buddha, thus..." onwards: first it concludes the preceding and introduces the subsequent; later, from "such is the dharmatā..." onwards is the main conclusion. This phrase is the general [one]; the words "such is the dharmatā" apply both to nature and to characteristics. From "there is no arising..." onwards, it individually reveals the emptiness of nature, and also refutes false imputations. It means it is not produced from primordial nature (pradhāna), atoms, or the like; it is not created by an autonomous Sovereign (Īśvara), Brahmā, or the like; and there is no ātman that is able to know. The above three reveal the emptiness of the active agent. "There is no accomplishment" reveals the emptiness of that which is created. Although both the agent and the object are empty, this does not obstruct the existence of characteristics; hence it says "and yet it achieves accomplishment." Such non-obstruction is "such is the dharmatā." Next, in the application, it briefly omits applying the third [part], "revealing the causes thereof," because the two similes immediately below will separately apply to it. In applying the four wheels, the first three are the causes, and the last is the full fruit of the two benefits, for when the causes are complete and the fruit is full, the Buddha appears. That within this one chapter the primary [retribution] is mostly illustrated by the dependent [retribution] is not only because the categories of meaning are similar, but in reality the external is transformed from the internal, and therefore the external vessel completely resembles the internal. Thus it was said above that it is "raised by the roots of goodness of bodhisattvas, produced by the shared karma of sentient beings," etc., which has already been briefly disclosed in the "Padmagarbha Chapter." Second, the simile of the vast downpour over the great trichiliocosm: these clouds and rain are the raising of clouds and lowering of rain in the previous simile, directly comparing to the Dharma-gate of appearance, which is vast, difficult to know, and pervades the ten directions. Regarding "the power of continuity of mind": if regarding faith and acceptance, only those of perfect capacity, whose firm seeds continue, are able to receive the profound purport. If regarding receiving fully, then from the eighth stage and above, obtaining the power of inexhaustible dhāraṇī, only then can one accept and uphold it, up to the tenth stage, when one finally receives the Tathāgata's rain of clouds preaching the Dharma; hence the text says "except for great bodhisattvas." Due to the first meaning, it merely excludes the two vehicles. Third, the simile of clouds and rain coming from nowhere: the roots of goodness of bodhisattvas, like the shared karma of sentient beings, induce that appearance; the Dharma-clouds and Dharma-rain manifest through the stimulus of capacity. It is not that there was first a certain location from which they came, nor do they depart when the capacity wanes, nor do they return to a former location; hence their essence is without arising or cessation. Fourth, the simile of the great rain being difficult to know: it compares to profundity, not being an object of the mind. The ancients said: the teaching is vast and the practice is great; the cause is deep and the fruit is distant; hence that the two vehicles do not participate also does not contravene principle. As long as one has the great capacity, even the lords of the world, practicing without subject or object, are able to know it. Fifth, the simile of the great rain's success and destruction: it illustrates the Buddha extinguishing afflictions and accomplishing virtues. In the simile, the first is the time of the destruction of the world; the third is using water to stop water. In the application, the first two extinguish afflictions and accomplish wisdom and merit; the next one extinguishes hindrances and accomplishes wisdom, which is the dual operation of calming and insight. The last one is the expedient wisdom illuminating capacities. Furthermore, without the second, it would be identical to the two vehicles; without the third, it would be identical to non-Buddhists; without the fourth, it would increase ignorance; without the fifth, it would not be the wisdom of all modes. This divides the Dharma-rain in the general [section] above to make distinctions. Sixth, the simile of one rain according with differences: it compares to the Buddha's single flavor according with vessels, and according with vessels applies to the preceding differences. Seventh, the simile of the superior place being formed first: it compares to the Buddha's virtue of first succoring those with superior conditions. In the text, it first directly clarifies; later, from "Disciples of the Buddha, just as..." onwards, it brings it up to resolve doubts. Being formed first is due to the power of karma; difference in Dharma is due to distinct capacities, not contravening the single flavor of the sixth. Eighth, the simile of difference in affairs being due to causes: it compares to the Buddha's virtue of accomplishing the great matter, and is also the simile of differences in virtue being due to wisdom. In the simile there are three parts: first, the lotus flower represents the Buddha. In the general [section], omitting the name "appearance" represents the Buddha's appearance. And regarding it being called "great," according to the third fascicle of the five-fascicle Mahākāruṇika-sūtra, it says there are one thousand petals. "Its light illuminates the ten directions" refers to golden light. Regarding "as many Buddhas as that": there are one thousand flowers, representing one thousand Buddhas. Therefore the kalpa is named "Bhadra" (Worthy), because there are many worthy and good ones. Most of the rest is similar to this. Second, from "Disciples of the Buddha, at that time..." onwards, the place where the wind-wheels arise refers to the powerful remote support, expanding upon the earlier establishment of the wind-wheels. Third, from "Disciples of the Buddha, the great cloud..." onwards, concludes that the causes have their attribution. Second, in the application there are also three: first, applying the simile of the lotus flower representing the Buddha. In this, all roots of goodness and meritorious qualities apply to the great water filling everywhere above. From "emitting..." onwards applies to the birth of the lotus flower, meaning not severing the lineage, just as the flower represents the Buddha. Pervading and illuminating the ten directions applies to the light illuminating the ten directions above. From "and the bodhisattvas..." onwards applies to knowing that the Buddha is about to appear. Second, from "Disciples of the Buddha..." onwards applies to the simile of the place where the wind-wheels arise. These ten lights of wisdom sequentially apply to the preceding: what is accomplished is solely the fruit-virtue, while what is able to accomplish pervades both cause and fruit. Furthermore, what is able to accomplish is the expedient of reality, and what is accomplished is solely differentiated virtues; hence it concludes below saying "are of the same single essence," etc. Third, from "Disciples of the Buddha, the Tathāgata..." onwards applies to concluding that the causes have their attribution. In this there are three: 1. Concluding the cause, which is the wisdom able to accomplish, applying to the water of single flavor above, with the wind-wheels being distinct. This wheel is produced by one tier of water decreasing and one layer of wheel arising, like clarifying water leaves dregs. Now it infers that what is able to accomplish is due to the single flavor of great compassion. 2. From "Disciples of the Buddha, all..." onwards is the fruit, which is the great wisdom that is accomplished. Arising from the single real wisdom in accordance with expedients, it applies to the differences of the wind-wheels above causing the differences of the worlds. 3. From "Disciples of the Buddha, you..." onwards concludes the conditions. That is, due to the differences in sentient beings, it applies to the differences in the roots of goodness of sentient beings above, simultaneously explaining external doubts. In this there are also three: first, bringing up the preceding correct principle. The single flavor of liberation is the water able to accomplish. Water possesses two senses: compassion and liberation; the two texts mutually imply each other. Diverse meritorious qualities pervade both the active and passive wisdoms. Second, sentient beings thinking: bringing up the external doubtful thought. However, the path of stimulus and response briefly has three meanings: 1. mutual accomplishment; 2. mutual deprivation; 3. conditions accomplishing emptiness of nature. Now, sentient beings deprive the cause by means of the condition, purely attributing it to the Buddha's power, losing the meaning of causes and conditions. Third, from "Disciples of the Buddha, this is not..." onwards, the Tathāgata explains it. In this, it first deprives the condition by means of the cause, unequivocally stating "it is not"; next, from "merely by..." onwards, it speaks the correct meaning. The first sentence is the mutual accomplishment of causes and conditions; later, from "yet the Buddha..." onwards has two meanings: first, accomplishing the causes and conditions above: although according with sentient beings, the mind is without conceptual discrimination; second, accomplishing the third meaning: thoroughly realizing the emptiness of nature. Accomplished through conditions, therefore there is no accomplishment; because there is no accomplishment, there is no destruction. Since what is accomplished is already empty, how could there be an active agent able to accomplish and a method of action? Ninth, the simile of the four wheels mutually supporting each other: it illustrates the Buddha's virtue of essence and function supporting each other, and also expands the distinct meaning of establishing the winds. In the simile there are two: first, clarifying that there are four winds able to support: 1. supporting the water at one time, named peaceful abiding; 2. unmoving for a long time, named constant abiding; 3. of equal measure with the kalpa; 4. its essence is firm and dense. Therefore the Kośa states: "Even if there were a great nagnajit who, with a vajra-wheel, wielded force and struck from afar, the vajra would shatter, but the wind-wheel would not be damaged. Its measure is immeasurably broad, and sixteen lakṣas thick." That [text] only mentions one, which differs from this. Second, from "these four..." onwards, the four wheels mutually support each other. According to the Abhidharmakośa-śāstra, immediately above is the water-wheel, eight lakṣas thick. A lakṣa is a hundred thousand (or ten million). Immediately above there is further a golden wheel, three hundred and twenty thousand yojanas thick. However, regarding the world, some say it is accomplished by three wheels, namely wind, water, and gold. Some say five wheels, namely adding space below and adding the great earth above. Now, wishing to accord with the Dharma, they are combined to form four wheels, so that the earth contains gold, gold also being earth. Second, in the application, it first applies the four winds able to support. Some match them with the meaning of the four means of attraction, but that resembles it only slightly; since they are applied to the Tathāgata's appearance, it becomes overly narrow. Now I say: 1. for those who have not yet faithfully entered, broadly gathering them with the four means of attraction and showing them the correct principle; 2. for those who have already faithfully accepted, establishing the Dharma of teaching; 3. for those who have already entered the Dharma, causing them to accomplish practice; 4. for those who have already accomplished practice, causing them to obtain the fruit. Second, from "Disciples of the Buddha..." onwards applies to the four wheels mutually supporting each other: 1. loving-kindness and compassion apply to the earth being able to bear heavily; 2. expedient means apply to the water windingly according with vessels; 3. appearance applies to the wind's power being able to support; 4. non-obstruction applies to space, like space being unobstructed. Therefore the Vimalakīrti says, "Its unobstructed wisdom has no diversity." Although the textual intention merely takes their mutually sequential support, there is no harm in having some resemblance to those matters. If according to the verse, prior to loving-kindness and compassion there are all Buddha-dharmas to illustrate the groves of trees, then there is a fivefold mutual support. Tenth, the simile of benefiting the great trichiliocosm: it illustrates the Buddha's virtue of benefiting the world, individually revealing the general [statement] that all sentient beings each obtain enjoyment according to their suitability. In the application, it sequentially applies to the preceding four benefits: seeing the Buddha generates joy, like fish obtaining moisture; precepts are like the flat earth, from which the myriad goods arise; concentration is like a palace, in which one obtains rest; wisdom is like empty space, indestructible. In this there are two sentences: first, not destroying phenomena; second, not destroying noumenon. Third, in concluding the accomplishment of benefit, there are eleven sentences, each individually concluding the ten gates above; because ninety-two sentences conclude the ninth gate, there are eleven. 1. Because of appearing through many causes; 2. because of being vast, it is difficult to receive; 3. because of non-arising, it has no origin; 4. because it is not mental consciousness, thinking [about it] inevitably brings madness; 5. because it is like space, afflictions and views both vanish; 6. because of being equal and selfless, it is of a single flavor; 7. because of inexhaustibility, the vehicles transform everywhere; 8. because of non-interruption in the future limit, the Buddha-lineage is not severed; 9. being without opponent is the unobstructed wisdom; 10. the equality of the conditioned and unconditioned gathers the three wheels back into the unobstructed wisdom; 11. because it was originally for sentient beings, benefits are now fully satisfied. If one were to apply each and every one across the preceding ten gates, one would not yet have grasped the meaning. Second, the verses: thirty-seven verses, divided into three: first, fourteen verses praising the profundity and promising to explain; second, twenty-two verses versifying the ten similes above; third, one verse concluding that the preaching is inexhaustible, not versifying the preceding text. Now in the first, there are two parts: the first eleven verses praise the profundity as difficult to fathom; the last three verses admonish to listen and promise to explain. Now in the first there are also two: the first verse generally praises, versifying the earlier address of the inconceivable; the next ten individually praise, sequentially versifying the preceding eleven concluding sentences, and the ninth verse also versifies the ninety-two sentences. Since the conclusion concludes the similes, now this also generally versifies the preceding similes. While the similes clarify both nature and characteristics, here it mostly speaks in terms of nature; that the ancients called this "nature-arising" (xīngqǐ) is all the more well-founded. 1. Boundless measure is the meaning of immeasurable; 2. a single hair being unfathomable is the meaning of vast; 3. the limit of space being unobtainable is the meaning of non-arising. However, only this third verse seems to versify the fifth, "like space"; and the sixth verse seems to versify the third, "without arising or cessation." Yet because their purports differ, they all follow the sequence. 4. "Inability to know" is because of being separated from mental consciousness. 5. "Pervading all yet not all" is the meaning of being like space. 6. "Essence is equal" is the meaning of equality and selflessness. 7. The previous was pervading all lands, this is pervading the three periods of time; the texts merely alternate. 8. "Because of being without change" exhausts the future limit. 9. "Because of being separated from words," it is without duality and without opponent. 10. Manifesting the body through original vows, it is therefore able to accomplish benefits.