大方廣佛華嚴經疏 9.8

9.8

Second, the direct explanation of the text. The text is divided into two parts: first, the request in thought within the prose, and second, the request in verses of sound offerings. The former also has two parts: first, identifying the persons and marking their thought—that is, the entire ocean of the assembly all aspire to the Buddha's realm and wish to benefit sentient beings, thereby creating the gateway of pratītyasamutpāda; hence their shared thought is indicated. Second, from "How…" onward, directly revealing the starting points of the inquiries. There are forty clauses, which are provisionally divided into two parts: the first twenty clauses directly express the request born of doubtful thoughts, and the following twenty clauses invoke precedents and cite phenomena in making the request. According to the meaning, both passages should fully mention [all aspects], yet each alternately reflects or elides them so as not to multiply words. Therefore, the verses below do not further invoke precedents, but combine the text of the two places to make a direct request for the teaching. The second assembly also has these two, and in the invocation of precedents its questions are identical to this direct request, precisely intending to show the meaning that the paths of all Buddhas are identical, with mutual reflection and elision. Furthermore, among the forty clauses: the first twenty clauses ask about the fruit; the last ten ask about the cause; the middle ten clauses clarify the universal pervasiveness of transformative functions, inquiring generally into the subjective and objective, defiled and pure, causes and effects. This is because the former is that which is sought, the latter is that which is practiced, and the middle is that which is known. As the division is the presentation of the fruit, the fruit is asked about first. According to these categories of meaning, it could also be divided into three; but now, because both sections conclude with a request, it is simply divided into two. The former also has two parts: first, the direct doubtful thoughts, and second, clarifying the concluding request. Now, in the first part: the first ten clauses ask about the perfection of virtuous functions; the following ten clauses ask about the manifest prominence of essence and marks. Now, among the first ten clauses, the text has only eight, but the verses have the two questions of spiritual powers and mastery; this is also identical in the initial answers of the "Chapter on the Formation of Worlds." That the present text is deficient in them is either an omission, or their meaning is implicitly contained, since "unseizability" subsumes these two. Thus, below in the "Chapter on the Dharmadhātu," "unseizability" and "spiritual powers" are missing, and there is only "mastery." Therefore, these three matters can be unified when combined, or become three when expanded; hence their presence or absence varies. Regarding the "Buddha-stage" (buddha-bhūmi): it is the status of wisdom and virtue. However, because the fundamental teaching of this sūtra comprehensively gathers the myriad virtues, in its expanded form it is immeasurable, while in brief there are ten kinds, as explained in the *Samānārtha-sūtra* cited above. Yet its essence does not go beyond five: namely, the pure dharmadhātu and the four wisdoms. That these five dharmas subsume the nature of great enlightenment is fully explained in the *Buddhabhūmi-sūtra* and its commentary. However, in essentials there are only two, and there is nothing they do not subsume: namely, true noumenon and wondrous wisdom fused without duality—this is the stage of all Buddhas; and having the functions of generating, supporting, and maintaining, it is called a "stage" (bhūmi). This clause is the general heading, subsuming all virtues. The explanations of the Buddha-fruit below all answer this question. Second, all the clauses from "the Buddha's realm" onward separately clarify the virtues of the Buddha-stage. Regarding "realm" (gocara/viṣaya): because it is the cognitive object of compassion and wisdom, and also because it has boundaries. In its expanded form it is also immeasurable, while in brief there are ten kinds, as extensively explained in the "Chapter on the Manifestation," the "Chapter on Inquiry and Clarification," and the "Chapter on the Inconceivable." However, the "Manifestation" mostly clarifies the omnipresence of its essence, while the "Chapter on the Inconceivable" discriminates its supremacy, and is therefore called "ten kinds of incomparable realms." "Inquiry and Clarification" encompasses both its causes and fruits, essence and functions, with minor differences, which will be known when reaching that text. If based on the *Yogācārabhūmi*, the Tathāgata's realm refers to the distinctions of five realms: 1. the realm of sentient beings, 2. the realm of worlds, 3. the dharmadhātu, 4. the realm of taming, and 5. the realm of the preparatory practices for taming. Or it is said that in essentials there are only four: 1. the cognitive objects of the ultimate and conventional, 2. the ocean of kṣetras in which he abides, 3. the karmic functions generated, and 4. those whom he should gather and transform. These are all as explained below, and are largely identical to the *Yogācārabhūmi*. In sum there are only two: either the Buddha is himself the realm, spoken in terms of boundaries; or it is the realm belonging to the Buddha, spoken in terms of what is contemplated, transformed, and so forth. The present text mostly reveals the realm belonging to the Buddha. Third, "the Buddha's empowerment" (adhiṣṭhāna): this refers to the Buddha's superior power sustaining and enabling things to be done. In its expanded form it is also immeasurable, while in brief there are ten kinds, as explained in the "Chapter on Inconceivable Dharmas" and the Cloud of Dharma stage (dharmameghā-bhūmi); the ten kinds of Buddha's sustaining powers in the "Chapter on Leaving the World" are also examples of this. Yet it does not go beyond three classes: 1. such as empowering transformation bodies and relics, 2. such as empowering Jīva so that entering fire he is not burned, and 3. such as empowering insentient things to perform Buddha-deeds. This differs from spiritual powers in its breadth and narrowness; that is, among the six spiritual powers, only the base of psychic power (ṛddhi-viṣaya) has empowerment; here, this empowerment is precisely psychic power. Fourth, "practices": these are the Buddha's deeds. Or ten kinds are spoken of, as the "Chapter on the Inconceivable" says, "All Buddha-Bhagavats have ten kinds of transformations that do not miss their time," etc.; they are also the practices of conduct, as the "Chapter on Manifestation" says, "Unobstructed practice is the practice of the Tathāgata," etc. Or whether it is great compassion gathering sentient beings, or great wisdom creating conditions to accomplish things without conceptual thought, all ultimate accomplishments of skillful means are called practices. However, viewing the practice from the perspective of the person, it is designated "that which is practiced." Since it is what is done, it actually encompasses both subject and object; hence it is not like that which is contemplated by wisdom and that which should be gathered and transformed within the category of "realm," which pertains solely to the object. Moreover, because the perspectives differ, they are not confused. If based on the *Yogācārabhūmi*, fascicle 78, citing the *Saṃdhinirmocana-sūtra*, the Buddha answered Mañjuśrī: "Regarding the distinct marks of these two: 'that which is practiced' refers to all the inconceivable and immeasurable adornments of merit of the pure land shared by all Tathāgatas; 'the Tathāgata's realm' refers to the distinctions of the five realms in all ways." The five realms are as above. Fifth, "the Buddha's powers" (bala): this is the Buddha's great power and mastery. In its expanded form it is immeasurable, while briefly stated there are ten, namely [the knowledge of] what is possible and impossible, etc. There are also another ten kinds, namely the vast and great powers, etc., as in the "Chapter on the Inconceivable." Sixth, "fearlessnesses" (vaiśāradya): because he is free from all fear. The "Chapter on Leaving the World" explains ten kinds of fearlessness. Or four kinds are spoken of, as is conventionally explained. Formerly it was said: the first four are merits distinct from the two vehicles; the Buddha's powers are merits that defeat Māra; fearlessnesses are merits that subdue non-Buddhists. This is not necessarily entirely so, for the ten powers and the fearlessnesses are also not shared with the two vehicles; nevertheless, what has been clarified above mostly pertains to the merits of great wisdom. Seventh, "the Buddha's samādhis": this means that the concentrations (samādhi) of the Buddha-fruit exceed the dust particles in number, such as the Lion's Stretch (siṃha-vikrīḍita), etc.; briefly stated there are ten kinds, as explained in the "Chapter on the Inconceivable" that the Buddha has immeasurable and inconceivable samādhis, and so forth. Eighth, according to the answer and the verses, it is named "the Buddha's spiritual powers" (abhijñā): this refers to the unobstructed spiritual functions arising in reliance on concentration. Or ten are spoken of, as in the "Chapter on the Ten Spiritual Powers." The "Chapter on the Inconceivable" says: "All Buddhas have boundless and unobstructed liberations, displaying inexhaustible great spiritual powers." The ten spiritual powers are restricted solely to bodhisattvas. Or six are spoken of, as is conventionally analyzed, but the name is common to both the Mahāyāna and Hīnayāna. Ninth, according to the answer and the verses, it is named "the Buddha's mastery" (vaśitā): this refers to acting at will and achieving with non-obstruction. In its expanded form it is immeasurable, or a hundred kinds are spoken of, meaning mastery over sentient beings, etc., each having ten. In brief there are ten kinds, such as mastery over life, etc., all as explained in the "Chapter on Leaving the World." The "Chapter on the Inconceivable" also explains ten kinds, stating that the Buddha-Bhagavats have mastery over all dharmas, etc. Tenth, "unseizability": in the verses it is named "unvanquishability," and in the answers it is named "indestructibility." It means that in what the Buddha does, there is no heavenly being, human, śramaṇa, Māra, Brahmā, or any of the two vehicles or great bodhisattvas whose spiritual powers can restrain him; therefore the old translation of the sūtra rendered it as the "Buddha's supreme dharmas." In brief there are ten kinds, such as the ten kinds of most supreme dharmas of all Buddhas in the "Chapter on the Inconceivable." If taking "indestructibility," it refers to the ten kinds of valorous dharmas of the great Nārāyaṇa banner. These ten questions above are mostly found in the "Chapter on the Inconceivable," as will be known below.