大方廣佛華嚴經疏 55.3

55.3

Part 7 of the major division, from "At that time, Samantabhadra" onward, is the section where Samantabhadra discloses and develops [the teaching]. Manifesting the lands displays them in the dharmadhātu; since Samantabhadra presides over this, only he is able to open it up. Within this, there are prose and verses. In the former there are three: first, explaining the intent of disclosing and developing; second, the expedients capable of opening; third, directly explaining the opening and manifesting. Now, the first: As for contemplating the gathered assembly, above, the Buddha entered samādhi and manifested marks, causing the assembly to behold and personally realize them; now, relying on words to open and reveal them, he causes them to pursue the words and tally with the actual truth. Second, from "equal to the dharmadhātu" onward, it explains the expedients capable of opening, which has eleven phrases: The first phrase is general, because it encompasses noumenon and phenomena in their depth and breadth. The word "with" at the start of the phrase governs the ten phrases below, meaning that because the operations and functions of the yawning samādhi (vijṛmbhita-samādhi) are deep and broad, they must rely on these ten boundless expedients before they can open and manifest it; furthermore, ten symbolizes inexhaustibility. The remaining phrases are particular: space explains its limitless vastness; the other eight display its boundless multitude. The single category of light and shadow concurrently displays a profound meaning: because light and shadow are pure, and also because shadows cast by light vary according to capacities, distinguishing them from reflections in water or a mirror which resemble the original substance. Third, from "for the sake of the bodhisattvas" onward, it directly explains the opening and manifesting, divided into three: first, a general indication; next, a question and explanation; finally, a general conclusion. Now, the first: As for "by means of ten Dharma phrases", looking toward the previous expedients, these dharmas are what is used; looking toward the realm of samādhi, they are what is capable of opening. Second, from "What are they?" onward is the question and explanation. In the explanation, each single Dharma phrase utilizes all ten aforementioned expedients, and each single expedient is capable of expounding these ten phrases. However, what these ten phrases open is precisely what was previously manifested, and they are also the ten phrases of fruition-functions in the conceptual entreaty. The text varies slightly in its division and combination without following the same order, yet the meaning is without deficiency. The first two are purifying the buddha-lands: first, the purity of the environment and the beings; second, the propagation of the Dharma. The formation and disintegration of pure lands is the land itself; that the Buddha flourishes within them clarifies that they are buddha-lands. Previously they wished in their thoughts to know the marks of buddha-lands; now it clarifies that within every dust particle of all buddha-lands there are buddha-lands—lands are boundless. The phrases from "all purified by the buddhas" onward follow the same principle, because a single pore and a single dust particle contain and encompass what is inexhaustible. The next three are attaining equal, perfect enlightenment (samyak-saṃbodhi), one being the primary and one being the retinue. The fifth is manifesting the images of all buddhas for all sentient beings. The sixth is entering the dwelling places of all sentient beings. The seventh and eighth phrases comprehensively manifest the ability to display supernormal powers, which is opening the city of wisdom, with the grossness of realms and the fineness of dust particles serving as the distinction. The ninth encompasses the four earlier phrases on subduing sentient beings and so forth. The tenth is turning the wheel of the Dharma. Third, from "Sons of the Buddha" onward is the general conclusion.