大方廣佛華嚴經疏 9.4

9.4

Second, explaining the names: First, the name of the division: the core section directly sets forth the core tenets, distinguishing it from the preface and the dissemination. If taken within the four divisions, it is called 'presenting the fruit to encourage delight and engender faith', meaning that it presents the dependent and proper fruition to encourage sentient beings to have faith and delight; therefore it is also called 'the cause and fruition in which faith is placed', and also called 'the assembly that expounds the Buddha's dependent fruition', named according to the preponderant [content]. Second, the name of the chapter: 'Tathāgata' is the person capable of manifesting; 'marks' are the phenomena that are manifested. 'Manifesting' applies to both the capable and the manifested. The capable and the manifested are stated together, and essence and function are both set forth, thereby establishing its title. However, both 'Tathāgata' and 'manifesting marks' each have five meanings, making ten. The five for 'Tathāgata' are: 1. Explained in terms of noumenon: dharmatā is called 'tathā' (thus), and emerging from hindrances is called 'āgata' (come); 2. Solely in terms of practice: the Yogācāra[-bhūmi] says, 'Because his words are not false, he is called Tathāgata.' The Mahāparinirvāṇa-sūtra, fascicle thirty-two, also shares this explanation; 3. Stated by combining noumenon and wisdom: the Dharmacakrapravartana-śāstra says, 'Paramārtha-satya is called tathā; sambodhi is called āgata. Because he awakens fully to paramārtha-satya, he is called Tathāgata.' This largely accords with the Harivarman's Tattvasiddhi; 4. Stated as being free from marks: the Prajñāpāramitā says, 'The Tathāgata comes from nowhere and goes nowhere; hence he is called Tathāgata'; 5. Stated in terms of harmonisation and subsumption: one thusness is without a second thusness; whether noumenon or wisdom, whether unfolded or combined, there is nothing that is not 'thus', hence it is called 'tathā'. Outside of thusness there are no phenomena; coming is also nothing other than thusness. One who comes in this manner is a true Tathāgata. The five for 'manifesting marks' are: 1. Manifesting the light from the mouth to summon the assemblies of the ten directions; 2. Manifesting the light from between the brows to reveal the master of the exposition of the Dharma; 3. Shaking the net of kṣetras to alert the various faculties; 4. Manifesting flowers before the Buddha to represent the exposition of the dependent fruition; 5. Emitting assemblies from the white curl of hair to represent the teaching flowing forth from the Buddha. Such marks as these are what is explained in the 'Chapter on the Tathāgata's Manifestation of Marks', and it is therefore named on this basis.