大方廣佛華嚴經疏 5.14

5.14

Third, from 'all these bodhisattvas' onward, subsumes virtues in their consummation; within this are two parts: first, praising their supreme virtues separately, and second, summarizing the many portals. Within the first, there are also two parts: the first two sentences praise them in terms of conditions; the rest praise them in terms of practice. Now the first. The first sentence, 'having practiced together in past causes,' reveals that host and retinue have an origin. The next sentence, 'born from the ocean of virtues,' explains that they were born to serve as assistants. As for 'Vairocana': *vi* means universal, and *rocana* means the light illuminating; translating into this language, it should be 'Light Universally Illuminating.' Yet it has two meanings: first, the body's light universally illuminates to the ends of space and down to the realms of dust; second, the wisdom's light universally illuminates the layered dharmadhātu of the real and conventional. Body and wisdom, object and subject, unite into a single body, perfect and bright, uniquely shining, possessing boundless virtues; hence this title is established. Moreover, *vi* means manifold, *roca* means hindrance, and *na* means exhausted or entered; that is, manifold hindrances are exhausted, and manifold virtues are rounded out. Therefore the *Sūtra on the Contemplation of Samantabhadra* says: 'Śākyamuni is named Vairocana, Pervading All Places'—meaning the body also pervades, not only the light. It also says: 'The dwelling place of that Buddha is named Constant Silent Light'—meaning the land is also light. It also says: 'The place encompassed and accomplished by the constancy-pāramitā, the place established by the self-pāramitā'—this is the meaning of virtues rounded out. It also says: 'The place where the purity-pāramitā extinguishes marks of existence'—this is the meaning of hindrances exhausted. It also says: 'The place where the bliss-pāramitā does not abide in marks of body and mind, and sees no marks of phenomena of existence or non-existence'—this is the meaning of realization and entry. It also says: 'Like silent liberation, up to the prajñāpāramitā, being permanent phenomena of form'—clarifying that response is reality, serving as the fundamental master. The textual evidence of this sūtra will be distinguished in this chapter. As for 'gathering good roots together,' this means preparing the provisions for the path. As for 'cultivating the bodhisattva practice,' this means doing what ought to be done. How are they gathered together? By being host and retinue to each other. There are three kinds of host and retinue: first, host and retinue of pariṇāmanā; second, host and retinue of identical practice; third, host and retinue of suchness; all are called 'gathering together.' The subsequent phrase 'born from the ocean of good roots' means that the Buddha's virtues are boundless, accumulating wondrous Dharma treasures with wisdom and samādhi abundant and full, hence called an ocean. Being born from it has four aspects: first, born from the ocean of good roots of one's own Buddha[-nature], because one has already perfected the ten bodies; second, born from the ocean of the fundamental master, because the Buddha served as the supreme condition, having already accepted and conferred the Dharma to bring their practice to completion; third, born together with Vairocana from the ocean of other Buddhas, because it was said above that they 'gathered together'; fourth, born from the ocean of the dharmatā-Buddha, because the above ocean of virtues is shared by all Buddhas, equal and of one taste, so merely practicing according to the nature is being born from it, making no distinction between self and other. The Sanskrit text says: 'Born from the same ocean of good roots as the Buddha.'