大方廣佛華嚴經隨疏演義鈔 26.54

26.54

Regarding the commentary's statement, "Not only purifying a single anutpatti and so forth": as the Mahāprajñāpāramitopadeśa says, by offering five flowers to Dīpaṃkara, he attained the anutpattikadharmakṣānti. Thus the Vajracchedikā states, "If there had been the slightest dharma to be attained, Dīpaṃkara Buddha would not have bestowed the prediction upon me," and so forth. Having no dharma to be attained is the characteristic of non-arising. Saying "and so forth" includes other dharma gates. A verse from the Abhidharmakośa says: "Solely through compassion he gave universally; / when dismembered, his mind had no resentment; / he praised Tiṣya Buddha. / Next, for anuttarabodhi, / the six pāramitās, / in these four positions, / one, two, and again one and two / were sequentially cultivated to fulfillment." In explanation: the first four lines are the four positions. In the first position, one is fulfilled: universal giving fulfills dāna. In the next position, two are fulfilled: śīla and kṣānti; by not retaliating when dismembered, he was able to fulfill śīla, and because inwardly he had no resentment, he accomplished kṣānti. In the third position, only one pāramitā is fulfilled: the vīrya-pāramitā. In the fourth position, samādhi and prajñā are both fulfilled; hence it says "one, two, and again one and two," and so on. "Tiṣya" is translated here as "Perfection." The verse praising the Buddha says: "In heaven and earth, this realm, this house of great learning, / in heavenly palaces and celestial abodes, throughout the ten directions there is none like him: / the Great Man, the Bull King, the Great Śramaṇa, / searching the earth, mountains, and forests, everywhere he has no equal." For seven days and seven nights he forgot to lower one foot while praising Tiṣya, and thereby surpassed Maitreya by nine eons to attain buddhahood first. The Mahāprajñāpāramitopadeśa also agrees with this explanation. Thus, the fulfillment of the six pāramitās is not excessive across the beginning and end. In the present sūtra, at the abode of each and every buddha, he purely cultivated great vows as numerous as dust motes in a world-ocean, to say nothing of many buddhas, to say nothing of many eons! Therefore, it concludes: "Due to the above threefold layering, it is called deep and vast." Regarding the commentary's statement from "However, the Yogācāra and Awakening of Faith" onward, this is the second part, separate explanations according to difficulties, which re-explains the three incalculables, reconciling them in terms of the triyāna and the ekayāna. Saying "pervading the ten directions" is stated in contrast to the teaching method of a single direction above. "And the tree-shaped worlds, etc." is stated in contrast to the single class of worlds above. Taking this Sahā world for one eon, only then does one know that in Sukhāvatī it corresponds to a single day; thus the Sukhāvatī world merely passes through three incalculable days! Furthermore, compared to the Kāṣāya-Banner kṣetra, years and months have not even passed, to say nothing of the subsequent kṣetras that take an eon as a day! If so, one cannot use this single direction and single class to fix the number of eons of time for achieving buddhahood. Second, different classes of kṣetras: within a single realm, all realms are fully present without seeing one another, and their time and eons also differ—how could one know their length or brevity? Thus, the morning mushroom does not know the end and beginning of a month, so how could it understand spring and autumn, to say nothing of the years of the great chūn tree? Regarding the Ratnamegha-sūtra: the sūtra states, "Good son! Bodhisattvas cannot conceive of the Tathāgata's realm. The Tathāgata's realm is inconceivable. Only for the sake of shallow, inferior sentient beings is it said that bodhi is attained through cultivation during three asaṃkhyeyas, whereas in reality, since the initial generation of the mind, it is innumerable." Xianshou explained: "innumerable" means innumerable asaṃkhyeyas. The Yifenqi states: the three incalculables of the Initial Teaching are not like the Hinayana counting by tens; they count by doubling and doubling, and still speak of cultivating the marks and signs for a hundred eons, and so forth. The Mahāprajñāpāramitopadeśa refutes this separate cultivation of marks and signs, not permitting separate cultivation outside the three incalculables, which is the intention of the Real Teaching. However, the intention of the Real Teaching itself has two meanings: First, it is fixed, because the three asaṃkhyeyas are the teaching method of a single direction, and also because it is the real buddha. The Awakening of Faith says: "Or they manifest surpassing the stages to quickly achieve perfect awakening, for the sake of timid and weak sentient beings. Or they say, 'I shall achieve the Buddha Path after immeasurable asaṃkhyeya eons,' for the sake of indolent sentient beings. They can manifest such immeasurable, inconceivable upāya; yet in reality, the bodhisattva lineage-nature and faculties are equal, their initial generation of the mind is equal, and that which is realized is also equal, with no dharma of surpassing, because all bodhisattvas pass through three asaṃkhyeya eons." This, then, is fixed. Second, it is unfixed, which again has two meanings: first, to encompass other classes of worlds, as spoken in the Devarājapravara-pṛcchā, which refers to the aforementioned tree-shaped kṣetras and so on; second, based on the fact that the Buddha's real virtues are limitless, as in the Ratnamegha-sūtra. As for the Yogācārabhūmi, it states that there are two kinds of incalculable eons: first, days, nights, months, half-months, and so forth, as upāya to reveal the time as immeasurable; second, as conventionally explained. If one relies on the first meaning, it passes through immeasurable eons; if one relies on the second meaning, it is merely three asaṃkhyeyas. However, relying on this explanation differs from the Ratnamegha: the Ratnamegha does not say that for shallow and inferior sentient beings it speaks of great eons, and for deep and superior ones it speaks of solar and lunar eons; thus one clearly knows their intentions differ. Therefore, the Yogācārabhūmi is also merely an explanation appropriate for a single direction.