大方廣佛華嚴經隨疏演義鈔 12.32

12.32

Regarding the commentary's reference to the "ten-fascicle *Laṅkā[vatāra-sūtra]*": its text is slightly more extensive, but its general meaning does not differ from the meaning in the four-fascicle version. In the four-fascicle sūtra, it corresponds to the second fascicle. Mahāmati addressed the Buddha, saying: "World-Honoured One, does not verbal explanation have an intrinsic nature, such that all dharmas exist? World-Honoured One, if there were no nature, verbal explanation would not arise. World-Honoured One, therefore verbal explanation has an intrinsic nature, and all dharmas exist." The Buddha told Mahāmati: "Speech is made about things without nature, such as rabbit horns and turtle hair, which are conventionally spoken of in the world." It also says: "Mahāmati, it is not the case that all lands have verbal explanations. Verbal explanation is merely for transformation. In some Buddha lands, they look upon and listen to the Dharma; in some, they make gestures; in some, they raise their eyebrows; in some, they move their eyes; or they sigh, or blow, or cough, or contemplate the lands, or shake. Mahāmati, as in the lands of looking upon, the Fragrant Accumulation world, and the land of the Tathāgata Samantabhadra, merely by looking upon, they cause bodhisattvas to attain anutpattikadharmakṣānti and various superior samādhis. Therefore, it is not that verbal explanation has an intrinsic nature such that all dharmas exist. Mahāmati, behold this world: sentient beings such as mosquitoes, gnats, worms, and ants have no verbal explanations, yet each accomplishes its own affairs." Explanation: The passages cited above prove that all these are teachings. However, the intent of the *Laṅkāvatāra* additionally dispels words as well as dispelling all dharmas. This can be understood through reflection. In the ten-fascicle sūtra, it is largely identical to this. Regarding the commentary from "Moreover, in the Fragrant Accumulation [world]" downwards: third is the concluding explanation of the overarching meaning. Within this, there are three parts: first, citing analogies to subsume them generally; next, concluding on speaking and listening; and last, using this to bring out this sūtra by comparison. Now for the first, it contains allusions to both Buddhist and non-Buddhist classics. "In the Fragrant Accumulation world, eating fragrant rice makes samādhi manifest" is also the intent of the *Vimalakīrti-sūtra*, found in the "Fragrant Accumulation" chapter; it complements the previous text. The previous passage spoke of visible form, tangibles, and so forth; now it explains fragrance and taste, intending that all six sensory objects perform the Buddha's work. Thus the sūtra says: "At that time, Vimalakīrti asked the bodhisattvas of Fragrant Accumulation: 'How does the Tathāgata of that land preach the Dharma?' Those bodhisattvas replied: 'The Tathāgata of our land does not speak through words; he merely uses diverse fragrances to enable the gods and humans to enter disciplined conduct. Each bodhisattva sits under a fragrant tree, and smelling this wonderful fragrance, immediately attains the samādhi of all treasuries of virtue. For those who attain this samādhi, all merits of a bodhisattva are completely fulfilled.'" Explanation: This is revealing samādhi through fragrance. Furthermore, the preceding text says: "Just as he was sitting and eating with the bodhisattvas, there were devaputras all named Fragrant Adornment, who all generated the mind of anuttarasamyaksaṃbodhi." This is the benefit of the taste of food. Furthermore, the later "Bodhisattva" chapter clarifies how long it takes for the rice to digest, stating: "For those who have not entered the right determination, when they eat this rice, they enter the right determination, and only then is it digested." It also states: "For those who have already generated the Mahāyāna aspiration, when they eat this rice, they attain anutpattikadharmakṣānti, and only then is it digested." Explanation: This shows taste performing the Buddha's work. Therefore, the commentary synthesises the intent of the sūtra, encompassing texts from two places. Regarding the commentary's "In the land of Ultimate Bliss, listening to the wind in the branches brings right mindfulness to completion": this is as the *Amitābha-sūtra* says: "Śāriputra, in the land of Ultimate Bliss, a gentle breeze stirs the rows of jeweled trees and jeweled nets, producing subtle and wonderful sounds, just as if a hundred thousand kinds of music were playing simultaneously. Those who hear this sound naturally give rise to mindfulness of the Buddha, mindfulness of the Dharma, and mindfulness of the Saṅgha. Śāriputra, the land of Ultimate Bliss is accomplished with such adorned virtues." Comparing the sūtra to the commentary, the text and meaning are obvious. Regarding the commentary's "Strings and bamboo can transmit the heart": this refers to matters in the *Records of the Grand Historian* (*Shiji*). It encompasses several events: such as Lou Yue transmitting his intention to the King of Qin so that he escaped Jing Ke's hand; or Xiangru sending his musical sound to the Zhuo family, ultimately winning Wenjun's accompaniment. Śakra had ministers of Dharma music, and Aśvaghoṣa had the performance of *Rāṣṭrapāla*. All these are strings and bamboo transmitting the heart. Regarding the commentary's "Meeting the eye, the Way is preserved": this refers to an event in the *Zhuangzi*: "Confucius wished to see Wenbo Xuezi, but did not see him for a long time. When he saw him, he was silent without a single word. When he came out, Zilu found it strange and asked, 'You have long wished to see Wenbo Xuezi. Why was there not a single word spoken when you met?' Confucius said, 'With a person like this, upon meeting the eye, the Way is preserved; there is no place to admit sound.'"