大方廣佛華嚴經疏 8.2

8.2

From here below is the eighth [section], which explains the division of the assembly streaming forth from within the throne. In this there are broadly ten sections: first, explaining the place of emergence; second, showing the types of the assembly; third, listing the names of the assembly; fourth, concluding the number of the assembly; fifth, raising clouds of offerings; sixth, making offerings to the ocean of the assembly; seventh, reverently circumambulating the Buddha; eighth, sitting in their original directions; ninth, praising their virtues and abilities; tenth, presenting verses of praise. Now, the first: the throne is the general, while the jewels and so forth are the particulars. From "having already..." below, it concludes the broad and follows the brief. It is not only the wheels and so forth; hence it says "all." The reason why these are able to emerge is truly because the throne encompasses the dharmadhātu, and the environment and inhabitants are interblended; every single fine dust mote without exception broadly contains and universally pervades. The lands pervaded by the throne are constantly within the throne; therefore, they emerge from within it, and it is not a transformation. If considered in terms of the cause of the emptiness of dharmas and the throne of the emptiness of dharmas, then the myriad practices serve as adornments that are able to produce bodhisattvas. Second, from "each and every" below, it shows that the types of the assembly are all bodhisattvas. Third, from "their names" below, it lists the names of the assembly. Since the places of emergence are many, the names are also of many kinds; it merely lists the ten names of the leaders, which correspond sequentially to the ten directions. Fourth, from "such as these" below, it concludes the number of the assembly. Because the adornments are not just one, there are dust motes of numerous lands. Fifth, from "these bodhisattvas" below, they raise clouds of offerings. Sixth, from "all those" below, they make offerings to the ocean of the assembly. That numerous bodhisattvas each raise clouds of offerings [equal to] the dust motes of lands is already superimposed and inconceivable, not to mention their being continuous without interruption. As for all the offering implements being called "clouds," there are multiple meanings: namely, their forms and marks are manifest, yet when grasped by wisdom they are devoid of intrinsic nature; they arise from the emptiness of dharmatā and unproduced dharmas, so that what can manifest and what is manifested are completely without reliance; because they come in response to function, their coming has nowhere from which they come; because they depart when the function ceases, their departing has nowhere to which they go; yet they can contain compassion, moistening and showering down the Dharma rain, benefiting the myriad things in manifold non-obstruction—having the likeness of clouds. The meaning of "clouds" in all the passages above and below is entirely like this. Seventh, from "having manifested these clouds" below, it explains reverently circumambulating the Buddha. Flowing toward him with deep solemnity, looking up without satiety, up to hundreds of thousands [of times]. Eighth, from "according to their..." below, they sit in their original directions, mingling without confusion. Just as the cub of a lion is also a lion, the bodhisattvas' thrones are also called lion [seats]. As for "themselves transforming and themselves sitting," it is because they manifest from their own mental wisdom and return to dwell peacefully in themselves. That the Buddhas and bodhisattvas mostly sit cross-legged is in order to serve as a model for beings. The Dazhidulun cites a verse saying: "If one sits cross-legged, the body is at peace and enters samādhi," and so forth. Ninth, from "these bodhisattvas" below, in praising their virtues and abilities, there are twelve clauses: the first is general, and the rest are specific. The specific clauses show that each and every one is a kind of pure and vast [virtue], which can be briefly bundled into three: the first three explain the purity and vastness of the three karmas: 1. wisdom realizing universal dharmas, 2. the body following the Buddha's practices, 3. speech entering into the ocean of eloquence. In another sense, seeking also extends to the three karmas. The next three explain the purity and vastness of obtaining the Dharma: 1. obtaining one's own share of liberation, 2. abiding in the fruit-position of supreme progress, 3. universally possessing all dhāraṇīs. The words "ground of universal gates" are identical to having already trodden upon the Tathāgata's ground of universal radiance at the beginning of the sūtra. The latter five are the purity and vastness of merit and wisdom: the first two are direct explanations, and the latter three are reiterations. In the first [two] now: 1. wisdom being settled in noumenon and phenomena is why it says "well-abiding"; 2. merit being such that none is uncultivated gives rise to faith and joy. However, the equality of the three times has already been explained at the beginning of the sūtra. Now it is briefly indicated again: namely, relying on sentient beings and the Buddha, well-abiding in equality. Furthermore, speaking in terms of Buddhas, Buddha and Buddha are equal, because the dharmakāya and jñānakāya neither increase nor decrease. If relying on sentient beings, being and being are equal, because afflictions, karma, suffering, and the limbs of existence are all equal. If sentient beings and the Buddha are compared with each other: an ordinary being's present is equal to the Buddha's past; progressing in cultivation to obtain the fruit is equal to the Buddha's present; perfecting Buddhahood ultimately is equal to the Buddha's constant abiding. This is considering the afflictions in the mutual comparison of the three times: for the Buddha, they were originally present and are now absent; for sentient beings, they were originally absent and are now present. As for bodhi, for sentient beings it is originally present and now absent; for Buddhas, it was originally absent and is now present. Speaking in terms of the difference between delusion and awakening, one speaks of "originally" and "now." The nature of nirvāṇa is not subsumed under the three times; therefore we know that dharmas existing in the three times is completely untenable. If spoken of in terms of natural purity, then the Buddha and sentient beings are equal right now, which does not hinder the distinction between delusion and awakening; therefore the three vehicles both have distinctions and have no distinctions. The quiescence and cessation of sentient beings is itself the dharmakāya; the dharmakāya following conditions is itself sentient beings. Thus, sentient beings, whose quiescence and cessation is not non-existence, are constantly established without differing from the real; the dharmakāya, which follows conditions and is not existence, is constantly manifested without differing from phenomena. Therefore, all dharmas of defilement and purity across the three times are without exception equal, not to mention mutually including one another according with their nature. One who understands like this is said to "well abide on the ground of all-knowledge." Just as the earth can give birth [to things] which ultimately return to the earth, the myriad dharmas rely on the Buddha's wisdom and ultimately return to all-knowledge. In the latter three reiterations: 1. purifying the previous obstacles to merit, thereby causing all merits to be boundlessly pure; 2. accomplishing the wisdom above, through contemplating the empty space of the dharmadhātu; 3. drawing near to supreme conditions, thereby accomplishing the preceding twenty.