大方廣佛華嚴經隨疏演義鈔 4

English (machine translation) 4

Language: English

4.1

Composed by the Śramaṇa Chengguan of Da Huayan Monastery on Mount Qingliang under the Tang

Second, the places where the sūtra was expounded. The text has four parts: first, generally demonstrating the overarching theme; second, recounting earlier views to show agreement and disagreement; third, the harmonious integration of the four propositions; fourth, specifically explaining differences in places. Within the first, there are three parts: first, wiping away traces to reveal the real; second, harmonious integration to reveal the round; third, establishing according to meaning. Now, the first [part], up to "and not a land," is wiping away traces to reveal the real; it means that since both the subject and object are eliminated, how could there be a Buddha who is supported and a place that provides support? The "Chapter on Samantabhadra's Samādhi" says: "The characteristics of Samantabhadra's body are like empty space; they abide supported by the real, not by a land." This is still a conventional statement, because the real has neither subject nor object and has nothing that can be supported.

4.3

Regarding the Commentary's statement from "How much more so when kṣetras and dust motes directly interpenetrate" downwards: the second [part] is harmonious integration to reveal the round. The absence of supported and supporting still extends to both the real and sudden teachings; if even the real teaching and sudden teaching are already free from locations, how much more so the round teaching? "Kṣetras and dust motes directly interpenetrate" refers to the two sets of four propositions below on pervasive and restricted mutual interpenetration. "Defiled and pure mutually blend" refers to the two sets of four propositions below on the unobstructedness of the defiled and the pure. From "the perfect teaching" downwards, it generally concludes that it is inconceivable.

4.4

Regarding the Commentary's statement from "However, the real is not..." downwards: the third [part] is establishing according to meaning. Because it does not destroy characteristics, establishing time is not obstructed. However, the Zhigui takes places as its basis: having already established places first, the sūtra was expounded based on them, and afterwards it analyzed the time. Because the commentator accords with the order of the six fulfillments, he explains time first.

4.5

Regarding the Commentary's statement from "However, there are those who say..." downwards: the second [part] recounts earlier views to show agreement and disagreement. Within this, it first recounts directly, and after "the above..." it determines and judges. In the first part, the first master says: Since there are seven places and nine assemblies, three in the human realm and four in the heavens, and all are within the desire realm of Sahā, it is clear that it is defiled. The second master says: When this sūtra was expounded, the Lotus Treasury World shook in six ways. Furthermore, it says: Its ground was solid, composed of vajra; Sahā is merely earth, stone, and various mountains—how could this be taken as defiled? The third master says: It is merely the unobstructed combination of the two above; that is, those who experience Sahā see Sahā against the Lotus Treasury, and those who experience the Lotus Treasury see the Lotus Treasury against Sahā. It is also like what the Śikhin [Brahmā] saw was like the palace of Paranirmitavaśavartin Heaven, while what Śāriputra saw was hills, ravines, and pits. The "Chapter on the Lotus Treasury" says: "For example, seeing the Guide, there are various different forms; according to the mental activities of sentient beings, seeing the various kṣetras is also like this." Later, determining and judging, it states: "The latter one is close to the principle." Because it only knows that the kṣetra encompasses the pure and the defiled, this is merely one of the two sets of four propositions, and has not exhausted the profound subtlety; therefore, it says "close to the principle."

4.6

Regarding the Commentary's statement from "However, the places where this sūtra was expounded..." downwards: the third [major part], the harmonious integration of the propositions and numbers. Within this, there are three parts: first, stating both [categories]; second, explaining both; third, analogizing the fine from the coarse. The first, the statement, can be known.

4.7

Regarding the Commentary's statement from "First, among the pure and defiled..." downwards: explaining both. First, it explains the two sets of four propositions on defilement and purity. In the first set of four propositions, they are formed by contrasting the root kṣetra with the branch kṣetras. The Lotus Treasury is the root kṣetra, because it was adorned and purified by the World-Honoured One's practice of causes; the worlds held by the kṣetra-assemblies are the branch kṣetras, because they exist in response to sentient beings. However, the branch kṣetras are narrow, while the root kṣetra is vast. The branch extends to both the pure and the defiled; the root kṣetra is solely pure. If vast and narrow are compared with each other, they naturally belong to the pervasive and restricted. Now, because purity and defilement are discussed, it merely takes the defiled kṣetras among the branches. The first two propositions can be known. The third proposition clearly explains both root and branch, and thus can be called "both"; unlike the first two, where expounding the Lotus Treasury meant not mentioning Sahā, and expounding Sahā meant not discussing the Lotus Treasury, it now intends to clarify Sahā within the Lotus Treasury, like mentioning a small room within a magnificent city. The above three are all explained in terms of phenomena; the fourth proposition is explained solely in terms of principle. If principle and phenomena are contrasted, then the previous three propositions are all branches, and the fourth proposition is again their root. Therefore, the "Chapter on the Lotus Treasury" says: "The ocean of Lotus Treasury Worlds is equal to and no different from the dharmadhātu, supremely pure in its adornments, abiding firmly in empty space," and so on.

4.8

Regarding the Commentary's statement from "Furthermore, or it is solely defiled..." downwards: the second set of four propositions. Whichever single kṣetra is taken, there are four propositions, without discussing root and branch or defilement and purity; now it is directly discussed in terms of the four propositions regarding the defiled kṣetra of Sahā. That is, the first three are based on the deficiency and fullness of purity and defilement, and the last one is based on the disappearance of characteristics and the manifestation of principle. If explained in terms of capacity: defiled is because it is seen by inferior capacity; pure is because it is seen by superior capacity; "both" is based on the simultaneous seeing by two people, and because the essence of the kṣetra is sovereign, they are simultaneous; "neither" is based on sudden capacity, and is also solely based on the essence.

4.9

Regarding the Commentary's statement, "Next, explaining the two sets of four propositions on pervasive and restricted...": first it introduces, and afterwards it explains. In the explanation, the first four propositions are discussed in terms of a single flat layer, while the latter four propositions are discussed in terms of layer-upon-layer mutual inclusion. Furthermore, the first four discuss pervasiveness and restriction by contrasting the person with the place, whereas the latter four discuss pervasiveness and restriction solely in terms of the place of expounding. Among the former, the first two propositions are discussed solely in terms of characteristics: first, that the sūtra was expounded in seven places in this world; second, that it was expounded simultaneously in all kṣetras throughout the ten directions. Third, because characteristics follow the nature, the single is able to pervade, as in the "Chapter on Awakening through Light," which says: "Just as in this place the Buddha, the World-Honoured One, is seen sitting on the lion throne of the Lotus Treasury, so in all worlds throughout the ten directions, each has one hundred koṭis of Jambudvīpas and one hundred koṭis of Tathāgatas likewise seated." This clarifies that one assembly pervades all, not that there are separate Buddhas in each of those places. Fourth is reverting to the equality of principle. Among the latter four propositions, the first is based on the gate of broad containment: phenomena contain principle, and because phenomena and principle are unobstructed, a single realm, being identical to principle, can subsume all. Second is based on the gate of ubiquity: phenomena are ubiquitous like principle, causing this single realm, following the principle upon which it relies, to enter into all kṣetras. Third is because broad containment is ubiquity: precisely at the time of subsuming, it is able to enter that, because these two gates have no separate essence. Fourth is the gate of obliterating distinctions into equality: because both are unattainable within the dharmadhātu.

4.10

Regarding the Commentary's statement, "Furthermore, taking a single dust mote to analogize kṣetras also has four propositions": the third [part] is analogizing the fine from the coarse. The cited text is as explained earlier under the harmonious integration of the dependent and primary [retributions].

4.11

Regarding the Commentary's passage from "If from narrow to wide, ten locations are briefly revealed" onwards: this is the fourth section, distinguishing the differences of locations, divided into six parts: first, stating the number; second, from "First, this..." onwards, enumerating and explaining; third, from "However, the above..." onwards, summarizing; fourth, from "However, when explaining the ten abodes..." onwards, resolving objections; fifth, from "Tenth, identical with other Buddhas..." onwards, restating according to difficulty; sixth, from "Furthermore, the above ten locations..." onwards, holistically fusing the ten meanings. In the second part, its ten names differ slightly from the Zhigui. The Zhigui says: "First, this Jambūdvīpa; second, pervading a hundred kotis; third, exhausting the ten directions; fourth, pervading the paths of dust motes; fifth, reaching distinct realms; sixth, covering world-dust; seventh, returning to the Flower Treasury; eighth, repeatedly subsuming worlds; ninth, like Indra's net; tenth, identical with other Buddhas." The reason the present Commentary differs from it is that "returning to the Flower Treasury" is identical to the aforementioned unimpeded nature of defilement and purity, and therefore is not established. The text of the Zhigui says: "Phenomena are exhausted and principle appears, because the characteristics of defilement are exhausted." As for "covering world-dust" and "pervading the paths of dust motes," both are dust motes, and hence are subsumed in the seventh. As for "repeatedly subsuming worlds," this is also called the dust motes in the Flower Treasury each subsuming other oceans of worlds, which is also not distinct from the sixth, "covering the dust motes of all worlds"; therefore both are omitted, and the fourth, fifth, and sixth are added to make ten meanings. This also follows the intention of Xianshou's Brief Commentary in the "Chapter on Awakening through Radiance," consulting and applying it. As for the Commentary's citation "As in the 'Chapter on Ascending Mount Sumeru'": this text serves as evidence for the statement that [the Buddha is at] the seven places while pervading the dharmadhātu. The text says: "At that time, without leaving any of the Bodhi trees, the World-Honoured One ascended Mount Sumeru, heading toward the palace of Śakra." Below, it says: "The worlds of the ten directions were all also like this." Dharmamati's gāthā says: "In all Jambūdvīpas, / all say the Buddha is among them; / we now see the Buddha / abiding on the summit of Mount Sumeru; / in the ten directions it is all likewise." This is the text [showing that] the Tathāgata's sovereign power pervades the dharmadhātu entirely. All seven locations are like this; in the text, it only mentions the three stages of worthies and the three heavens, stating that he pervades without rising; the meaning is as [explained in] the Commentary below. As for the Commentary's citation "As in the 'Chapter on Awakening through Radiance'": this proves that the hundred kotis pervade the dharmadhātu, all having identical worlds. By "identical," it means they identically have Mount Sumerus, great oceans, Cakravāḍa iron walls, four continents, and twenty-eight heavens, each having a hundred kotis; hence they are called "identical." That sūtra says: "Thus innumerable, measureless, boundless, unequalled, incountable, unweighable, inconceivable, immeasurable, and ineffable worlds, exhausting the dharmadhātu and the realm of space—the south, west, north, the four intermediate directions, above, and below are also like this. In each and every one of those worlds there are a hundred kotis of Jambūdvīpas, up to a hundred kotis of Akaniṣṭha Heavens, in which all that exists is clearly manifested. In each and every one of those Jambūdvīpas, one sees the Tathāgata seated upon the lion throne of the Flower Treasury, surrounded together by bodhisattvas as numerous as the dust motes of ten Buddha lands." To distinguish it from being merely one Jambūdvīpa, it says "a hundred kotis." To distinguish it from the distinct categories below, it says "identical worlds." As for the Commentary's "Third, pervading distinct types of worlds such as tree-shaped ones": the above two were both briefly explained, while the lower eight merely list the titles. Stating "and so forth" encompasses river-swirling shapes and the like. The sūtra lists twenty shapes, concluding with ineffable-ineffable Buddha-land-dust-mote numbers of distinct types; each stream and category pervades the empty space of the dharmadhātu of the ten directions, mutually unimpeded with the previous Sumeru worlds and others, and in each of them he turns this wheel of Dharma. As for the Commentary's "Fourth, pervading world-systems": the previous [passage] explained distinct types, merely presenting distinct types among the hundred kotis. Now it explains the world-systems. Although the term "distinct types" applies throughout the Flower Treasury, the statement was general while the intention was specific. By "pervading world-systems," it refers to the world-system of Blazing Jewel Radiance Illuminating the Ten Directions within the central Ocean of Fragrant Water of Boundless Wonderful Flower Radiance, which subsumes worlds numbering twenty tiers of Buddha-land dust motes. It concludes that ineffable Buddha-land-dust-mote worlds are arrayed within it, and now Vairocana also pervades within it. As for the Commentary's "Fifth, pervading the Flower Treasury": this means pervading the single realm of the Flower Treasury, which has the aforementioned ten ineffable Buddha-land-dust-mote world-systems. Since they are all adorned and purified by the causes cultivated by the Tathāgata, he constantly abides within them and expounds the Dharma. As for the Commentary's "Sixth, pervading other oceans of worlds, whether systems or worlds": these are the oceans of worlds outside the Flower Treasury, continuous in the ten directions, exhausting the dharmadhātu, patterned after the Flower Treasury. As the sixth, the "Chapter on Manifesting Marks," says: "To the east of the Flower Treasury world-ocean is a world-ocean named Adorned with Pure Light Lotuses; in the south it is named Treasury of the Adornment of All Jewel Moon Radiance; in the west it is named Lovable Jewel Radiance; in the north it is named Treasury of Perfected Radiance of Vaiḍūrya Lotuses; in the northeast it is named Jambūnada-gold Crystal-coloured Banner; in the southeast it is named Pervasive Illumination of Gold-adorned Vaiḍūrya Light; in the southwest it is named Sunlight Pervasive Illumination; in the northwest it is named Jewel Light Resplendence; below it is named Treasury of Lotus Fragrance and Exquisite Virtue; above it is named Adornment of Resplendent Mani Jewels." It concludes saying: "equal to the dust motes of ten billion Buddha lands," which is this. As for the Commentary's "Seventh, pervading the dust motes of the worlds of the preceding six types": the preceding six passages are each one category; all these worlds above are formed of dust motes, and within each and every dust mote there are Buddha lands, because the Tathāgata expounds the sūtra within the lands inside those dust motes. The "Chapter on the Flower Treasury" says: "In all the dust motes of the Flower Treasury world, / within each and every dust mote one sees the dharmadhātu." If even the dharmadhātu is seen, how much more so the worlds? It also says: "Within each and every dust mote are inconceivable lands, / abiding distinctively according to the minds of sentient beings." It also says: "Just as one sees the Buddha's seat at this assembly, / within all dust motes it is also like this." Such passages are not just one. As for the Commentary's "Eighth, exhausting the space-realm, in every location that can accommodate the tip of a single hair there is an infinite ocean of worlds": this does not consider the dust motes that form worlds, but simply takes the space that accommodates a dust mote, including empty space. For instance, the empty space between two worlds where nothing exists is also a place that can accommodate a dust mote. Now taking all that exhausts the dharmadhātu and space-realm—whether there are worlds or no worlds, whether there are dust motes or no dust motes—wherever can accommodate a dust mote, there are infinite worlds of identical and distinct types, and the Tathāgata constantly turns the wheel of Dharma here. A verse in the "Asaṃkhyeya [Chapter]" says: "All the lands at the tip of a single hair / are boundless and ineffable in number; / at every hair-tip exhausting the measure of space, / the lands in each and every place are all like this." It also says: "The lands at the place of that hair-tip / abide in countless differentiated categories: / there are ineffable distinct types of lands, / and ineffable identical types of lands. / At the places of ineffable hair-tips, / there are all ineffable pure lands, / ineffable various adornments, / and ineffable various marvels." Passages such as these provide proof more than once. And regarding "expounding the Dharma therein," the subsequent verse says: "At each and every one of those hair-tips, / he proclaims ineffable names of all Buddhas, / utters ineffable wondrous sounds, / and turns ineffable wheels of the true Dharma. / In each and every one of those wheels of Dharma, / he expounds ineffable sūtras. / For each and every one of those sūtras, / he analyzes ineffable Dharma-gates. / In each and every one of those Dharma-gates, / he again expounds ineffable dharmas. / In each and every one of those dharmas, / he tames ineffable sentient beings," and so forth. As for the Commentary's "Ninth, like Indra's net": since each of those dust motes subsumes boundless oceans of worlds, these worlds and others in turn have dust motes, and within those dust motes there are again oceans of worlds; thus dust motes within dust motes are inexhaustible, and lands within lands are endless, like the net of Śakra's palace, layer upon layer, whose measure is ineffable, while Vairocana also, layer upon layer without end, constantly expounds the Dharma. As for the Commentary's "Tenth, identical with other Buddhas" onwards: the text explains this itself.

4.12

Regarding the Commentary's "However, each of the above ten categories pervades the dharmadhātu": this is the third part, summarizing. Because among the above ten gates, only the first two mentioned pervading the dharmadhātu, while this was omitted from the third through the tenth, it now summarizes that they all pervade.

4.13

Regarding the Commentary's passage from "However, when explaining the ten abodes..." onwards: this is the fourth part, resolving objections. An interlocutor asks: "If expounding the teaching of the ten abodes in Trāyastriṃśa Heaven already pervades space and encompasses the paths of hairs, is it known whether the ten abodes are also expounded in Yāma Heaven and the others? If it is so, what would be the flaw? Both entail faults: if they are not expounded there, then the place of expounding is not pervasive; if they are also expounded there, the places become jumbled and disordered. Why does the sūtra only state that the teaching of the ten abodes is expounded in Trāyastriṃśa, while the ten practices and the rest are expounded in Yāma Heaven?" Therefore, he provides this resolution. Within this there are three parts: first, a general reply to the previous question; second, re-resolving the repeated difficulty; third, from "each and every chapter" onwards, using one to illustrate the rest. In the first part, it is the approach of concealment and disclosure: when one gate is disclosed, the other gates are concealed. For example, taking the ten abodes as the gate, one only says that the ten abodes pervade; taking the ten practices as the gate, one only clarifies that the ten practices pervade, and so forth. Hence it says that because the gates are different, there is also no disorder.

4.14

Regarding the Commentary's "If based on the ten abodes [...] mutually having one another, they identically pervade the dharmadhātu": this is the second part, re-resolving the repeated difficulty. Suppose another question asks: "If based on the differentiation of gates, do they see each other, or do they not see each other? If they see each other, it still turns into disorder; if they do not see each other, how is it known that they pervade?" Now, answering this question, it clarifies that there is seeing and not seeing: based on mutual identity, they do not see each other; based on mutual entry, mutual seeing is permitted. Stating "If based on the entire stages of the ten abodes, ten practices, and the rest mutually subsuming each other, then they mutually lack one another, each pervading the dharmadhātu" is the gate of mutual identity. If one subsumes the other stages with the ten abodes, then there are only the ten abodes, and the other stages are like empty space, because the other stages are annulled and become identical with the ten abodes. The other stages are also like this: when the ten abodes pervade, the ten practices and the rest do not pervade; therefore, mutually lacking one another, each pervades the dharmadhātu. Stating "If based on the various stages mutually assisting one another, then they mutually have one another, identically pervading the dharmadhātu" is the gate of mutual entry. If based on power and function mutually assisting without destroying self and other, it is like two mirrors reflecting each other: when the eastern mirror moves, the reflection in the western mirror also moves, so they can identically pervade the dharmadhātu. Yet there are host and companion, so it is not disordered. For example, when the ten abodes act as the gate, taking along the ten practices and the rest to identically pervade the dharmadhātu, it is only called the pervasion of the ten abodes, not the pervasion of the ten practices; if the ten practices and the rest act as the gate, it is also like this. Then the one that has power and can subsume is the host, and the one that lacks power and is subsumed is the companion. In the previous gate of mutual identity, precisely when the ten abodes pervade, this does not obstruct the others from pervading; it is merely that concealment and disclosure differ. When the ten abodes pervade, the ten practices and the rest are concealed; when the ten practices pervade, the concealment of the rest is also like this. Relying on the gate of mutual identity, it is also called the pure gate, because in pervading throughout the dust motes and hair-tips of the dharmadhātu, there are only the ten abodes and so forth. Relying on the gate of mutual entry, it is also called the mixed gate, because all the stages simultaneously assist one another and pervade, so that within the ten abodes there are the ten practices and the rest. The remaining meanings will be extensively discriminated in the Section on Doctrinal Principles.

4.15

Regarding the Commentary's passage from "Tenth, identical with other Buddhas" onwards: this is the fifth part, re-explaining according to difficulty, containing two parts: first, directly displaying identical pervasion; second, from "However, host and host..." onwards, resolving objections. In the first part, because vertically exhausting the three times and horizontally pervading the ten directions, the virtues, functions, and Dharma-expositions of all Buddhas are identical. Therefore the sūtra says: "All Buddhas of the three times have expounded, now expound, and will expound." The citation in the Commentary, "We, the Buddhas, also expound like this," is the horizontal discussion, which is the testimony of the Buddhas who witness the Dharma. The Daśabhūmika-sūtra says: "I do not see any Buddha worlds where those Tathāgatas do not expound this Dharma." This is the testimony of Vajragarbha, the bodhisattva who witnessed the Dharma.

4.16

Regarding the commentary's phrase "However, master and master [do not see each other]" and below, the second part resolves objections. That is, a question is raised: In the places where other Buddhas teach, do they and Vairocana Buddha see one another, or do they not see one another? If so, what fault would there be? Both options incur errors. Namely, if they see one another, this would contradict their mutual omnipresence; if they do not see one another, this would contradict their relationship as master and retinue. Therefore, this resolution is provided, explaining that the two meanings of seeing and not seeing are both established. When both mutually see one another, the meaning of master and retinue is established; whether seeing or not seeing, the meaning of omnipresence is established in both cases, differing only in being individual omnipresence or concurrent omnipresence. The text contains four propositions. Concerning "master and master do not see each other": when Vairocana acts as the master, the other Buddhas of the ten directions can only serve as the retinue and cannot be the master; if another Buddha acts as the master, Vairocana likewise serves as the retinue and cannot be the master. Thus it is said that master and master do not see each other. Second, concerning "retinue and retinue do not see each other": when the various Buddhas serve as Vairocana's retinue, Vairocana can no longer serve as retinue; hence it is said that retinue and retinue do not see each other, not that those retinue Buddhas do not see one another among themselves. The commentary's "master and retinue, or retinue and master, mutually see each other" refers to the third and fourth propositions. Third, master and retinue can see each other, as when Vairocana is the master and sees the other retinue Buddhas, and the retinue Buddhas also see Vairocana. Fourth, retinue and master see each other, as when Vairocana is the retinue and another Buddha is the master, they can see each other. However, the third and fourth propositions do not differ in meaning; they are formed into four only by mutually applying master and retinue to one person. "Without confusion" concludes with the distinction among approaches. "Nor is there any obstruction" is stated in terms of their constant fusion and subsumption.

4.17

Regarding the commentary's phrase "Furthermore, the ten locations above" and below, the sixth section universally harmonizes the ten meanings. Within this, there are three parts: first, directly revealing the harmonious integration of the ten meanings; next, from "Yet in accordance with" down, revealing location in relation to time; finally, from "This is still stated in terms of" down, the third advances to reveal profound depth. This means that the ten levels above pertain only to the vessel world; they have not yet described how within the pores of the Buddha and the pores of sentient beings, each and every one is multi-layered and inexhaustible. Concerning "Samantabhadra and sentient beings are each and every one like this": in relation to the Tathāgata, Samantabhadra is also called the sentient-being world; in relation to sentient beings, he is also called the world of enlightened cognition. Furthermore, bringing up Samantabhadra subsumes all bodhisattvas.

4.18

Third: depending on the master. The text of the commentary is divided into five parts: 1. generally revealing the overarching meaning; 2. from "Now, as for expounding this sūtra" down, raising hypothetical objections and questioning; 3. from "Therefore, expounding this sūtra" down, integrating the general characteristics; 4. from "Now, first explaining" down, opening sections for distinct explanations; 5. from "Thus we know that whether it is taught" down, harmonizing with the other teachings. Now for the first: this means that the Tathāgata has only a single unobstructed body, which differs only according to the faculties [of beings] and the teachings.

4.19

Regarding the commentary's phrase "The true body is vast and unified in essence with the dharmadhātu": if one takes the dharmadhātu as the body, the dharmadhātu is identical to the body, and one would not speak of "unifying in essence." Here, because unobstructed cognition merges into unity with tathatā, it is said to "unify in essence." Thus the Suvarṇaprabhāsa states, "Only tathatā and the cognition of tathatā remain alone," taking tathatā and cognition together as the true body. Since cognition is unified with tathatā, it causes physical marks and meritorious qualities to all be unified with tathatā. As for the commentary's "Encompassing all without an exterior, it equals myriad transformations in its function": since its essence is unified with tathatā, and tathatā is nowhere absent and leaves nothing unencompassed, the Buddha's body likewise leaves nothing unencompassed. The "myriad transformations" and so forth are simply the vast function of the dharmakāya. As for saying "equals," because the Tathāgata attains a body equal in measure to all phenomena, it is metaphorically called "equal." These two meanings above explain that the essence and function of the Buddha's body are identical to the essence and function of the dharmadhātu; thus blending the myriad transformations is identical to the true, and integrating the fine and the coarse makes them of one accord, perfectly fused and unobstructed. Therefore, the commentary next says, "Plumbing the source, there are no two": if one proceeds from the root to reach the branches, the single source gives rise to ten thousand streams; if one traces the currents to seek the source, a thousand paths share the same track. This is just like the vast expanse of the Three Rivers, all originating from Mount Min. Concerning "Clinging to traces has many aspects": this means proceeding from the root to reach the branches, unaware that the many aspects are merely responsive traces. As for the commentary's "The scriptures and treatises give differing accounts of one body or multiple bodies": this presents the reason for clinging to traces. Because sūtras and treatises give differing accounts of unity and multiplicity, the sūtras vary according to beings, the treatises harmonize in accordance with the sūtras, and people cling according to the teachings; if one recognizes their source, unity and multiplicity are unobstructed. Therefore, the "Chapter on Illuminating Awakening" states: "A single body becomes immeasurable, / And the immeasurable again becomes one; / Fully comprehending all worlds, / It manifests forms pervading everywhere. / This body comes from nowhere, / Nor does it accumulate anything; / Because sentient beings discriminate, / They see the Buddha's various bodies." This is precisely its meaning. Concerning the differing accounts: some state there is only one, as this sūtra says: "All Tathāgatas of the ten directions / Share the same single dharmakāya, / One mind, and one wisdom; / Their powers and fearlessnesses are likewise so," and so forth. Some state two bodies: the Buddhabhūmi-śāstra states: first, the birth body; second, the dharmakāya. It means that both the dharmakāya and the actual reward body are called the dharmakāya, because they are dharmas of true merit. The other-reward body and the transformation body are both called the birth body, because they are born for the sake of beings. The meaning in the Mahāprajñāpāramitā-śāstra is also the same as this. Furthermore, the Prajñā-śāstra states that there are two Buddhas: first, the true Buddha; second, the non-true Buddha; the former is the dharmakāya, and the latter is the reward and transformation bodies. The text of the sūtra below also frequently mentions two. A passage says: "The true body of the Buddhas is fundamentally not two; / Responding to beings, it divides forms to fill the world." It also says: "The Buddha takes the Dharma as his body, / Pure like empty space; / The forms of various colors he manifests / Lead beings to enter into this Dharma," and so forth. Some divide them into three: namely dharma, reward, and transformation. They are also called dharma, reward, and response, where response is simply transformation. Some explain four kinds: the Laṅkāvatāra-sūtra states: 1. the response-transformation Buddha, 2. the merit Buddha, 3. the wisdom Buddha, and 4. the tathatā Buddha. The first is the transformation body, the middle two are the reward body, and the last one is the dharmakāya. The Suvarṇaprabhāsa-sūtra also explains four kinds: 1. The transformation body that is not a response Buddha: this refers to the forms of dragons, spirits, and the like manifested for beings, not taking the form of a Buddha's body, which is called transformation and not response. 2. The response body that is not a transformation: this refers to the Buddha's body seen by bodhisattvas prior to the stages, manifested based on concentration and not subsumed within the five destinies, which is called response and not transformation; namely, the single response body in a great trichiliocosm seen by those in the four wholesome roots. 3. Both response and transformation: this refers to the Buddha's body seen by the various śrāvakas; because it is seen as physical marks cultivated to completion, it is called response, and because humans see it as of their own kind, it is called transformation. 4. Neither response nor transformation: this refers to the Buddha's true body. The first three are all transformation bodies, while the last comprises the two bodies of dharma and reward. The Buddhabhūmi-śāstra also explains four: 1. experiential body that is not a transformation: this refers to the self-enjoyment body; 2. transformation body that is not an experiential body: this refers to the transformation body that converts those prior to the stages; 3. both experiential and transformation: this refers to the other-enjoyment body that converts bodhisattvas of the ten stages; 4. neither experiential nor transformation: this refers to the dharmakāya. Thus, the previous Suvarṇaprabhāsa discussed four based on the three bodies by uniting dharma and reward while dividing the transformation body; here, four are discussed based on the three bodies by dividing all three bodies and further subdividing reward; thus, although there are four meanings, in principle they do not deviate from the three. Some explain five bodies, as stated in the Datong jing. However, Master Rui's Commentary on the Vimalakīrti explains: 1. the body born of dharmatā, 2. also called the merit dharmakāya, 3. the transformation dharmakāya, 4. the empty-space dharmakāya, and 5. the true-characteristic dharmakāya. Examining and analyzing them, they are just the one dharmakāya. How so? In terms of its arising, it is rooted in dharmatā, hence called the body born of dharmatā. Second, tracing its causes, it is accomplished by merit, hence it is the merit dharmakāya. Third, regarding its responsiveness, there is no resonance without a form, thus it is the transformation dharmakāya. Fourth, matching its greatness, it encompasses empty space, which is the empty-space dharmakāya. Fifth, speaking of its subtlety, it is signless and unconditioned, hence called the true-characteristic dharmakāya. The reasons why [the fifth] can be subtly signless to the utmost, the fourth encloses empty space, and the third responds universally to myriad transformations without failing to manifest where there is resonance, are explained in relation to the faculties of beings. How so? Forms in the three realms of existence change in accordance with karma; thus there are myriad differences of fine and coarse, large and small. Second, the Tathāgata's dharmakāya is the fruition of wondrous merit: because merit is boundless, the fruition is also boundless; because merit is signless, the fruition is also signless; because merit is skillful means, the fruition is also skillful means. Because it is boundless, its measure equals empty space; because it is signless, its subtlety is identical to the true characteristic; because it is skillful means, there is no resonance without a form. This is the Tathāgata's true wondrous dharmakāya, not subsumed by skandhas or dhātus, neither existent nor non-existent. First, because it possesses this body as the basis of the myriad transformations, it responds without fail to any resonance within them, just like the morning sun shining into a dark chamber through whatever openings there are; though the rays are manifold, their source is one, which is the true dharmakāya. If one directly points to merit and the true characteristic as the dharmakāya, this merely uses the profound principle of Dharma to provisionally designate a body, and does not refer to physical form. The above are all the meanings of the five bodies. If subsumed under the three bodies, the first two are reward, the next one is transformation, and the last two are dharma. Furthermore, another position explains nine bodies, taking three of each of the three bodies. The three of the dharmakāya are: 1. the true dharmadhātu serves as the dharmakāya, having fundamentally the three greatnesses, and therefore being three; cultivated to completion, it becomes the reward body; great compassion of identical essence is called the transformation body. The three of the reward body are: being realized by true cognition, it is called the dharmakāya; the perfection of the qualities of cognition is the reward body; manifesting for the sake of the ten stages, it is called the transformation body. The three of the response body are: transformation must have an essence, which is the dharmakāya, hence the sūtra states, "This present body of mine is the eternal body, the dharmakāya"; the thirty-two marks, eighty minor marks, and so forth, accomplished through the cultivation of causes, are the reward body; manifesting whenever there is resonance is the transformation body. Some explain ten, which naturally has two meanings: first, in terms of the ten bodies attained in the ten stages, as explained in the Suvikrāntavicramiparipṛcchā-sūtra: 1. the equal body, 2. the pure body, 3. the inexhaustible body, 4. the well-cultivated body, 5. the dharmatā body, 6. the body free from vitarka and vicāra, 7. the inconceivable body, 8. the tranquil body, 9. the empty-space body, and 10. the wondrous cognition body. Second, in terms of the Buddha's body intrinsically possessing ten bodies, as will be explained below. Hence the commentary says, "The scriptures and treatises give differing accounts of one body or multiple bodies," briefly indicating the differing meanings without wearisome prolixity.

4.20

Regarding the commentary's phrase "Now, as for expounding this sūtra, is the Buddha true or responsive, one or multiple?" and below, the second part raises hypothetical questions and challenges. Within this, there are two: first, questioning to introduce what follows; second, from "If you say he is true" down, raising objections. Now for the first: there are only two pairs, which already encompass all the preceding and succeeding meanings. Within raising objections, it first questions true and responsive, and next questions one and multiple. Within the first, there are three: 1. in terms of name, 2. in terms of location, 3. in terms of faculties. Regarding "Is he one or multiple?": this is the second, questioning unity and multiplicity. Concerning "Distinctly manifesting in multiple locations": as the "Chapter on Illuminating Awakening" states: "Just as in this place one sees the Buddha, the World-Honoured One, sitting on the lion seat of the lotus treasury, surrounded by bodhisattvas as numerous as the dust motes of ten Buddha-lands, so too in each of those worlds there are ten billion Jambudvīpas, ten billion Tathāgatas, and ten billion Buddha-lands, where he is seated likewise," and so forth. It also states: "Just as the Buddha is seen sitting in this place, / So it is in all dust motes. / The Buddha's body neither goes nor comes, / Yet clearly manifests in all lands," and so forth. As for the commentary's "Why does it further say that he does not divide his body?": the "Chapter on Appearance" states: "Just as the Brahmā king, abiding in his own palace, / Universally manifests throughout the three thousand Brahmā abodes, / And all humans and devas are able to see him, / Yet in truth he does not divide his body to go to them; / The manifestation of the bodies of the Buddhas is likewise so, / Leaving nowhere unpervaded in all the ten directions; / Their bodies are countless and unreckonable, / Yet they neither divide their bodies nor make discriminations."

4.21

As for the commentary's stating, "Therefore, the Buddha in this sūtra is neither of what was previously spoken," and so forth, this is third, a general harmonisation and resolution. Within it there are two parts: the preceding part eliminates errors, and the subsequent part, from "is none other than the inexhaustible body-clouds of the dharmadhātu" onward, reveals the correct [teaching]. Within this there are three points: first, it generally reveals the characteristics; second, it resolves and harmonises them in response to objections; third, it concludes by establishing that it is inconceivable.

4.22

As for the commentary's stating, "The true and the response interpenetrate; the one and the many are unobstructed," and so forth, this is the second part, resolving and harmonising in response to objections. Within this there are two parts: first, two lines jointly set out the themes; second, from "because Rocana is Śākya" onward, it jointly explains them, which also has two parts: first explaining the true and the response, and next explaining the one and the many. In the former, there are two points: first, these two lines explain only the true and the response, resolving the earlier objection regarding names. That is, in the other teachings, Rocana is the true [body] and Śākya is the response [body]; hence the sūtra says: "The pure dharmakāya Vairocana Buddha; the hundreds of thousands of myriads of transformation bodies Śākyamuni Buddha." Now, since they are mutually identical, it clarifies that the true and the response interpenetrate. Therefore the "Chapter on Names" says: "Some call him Vairocana, and some name him Śākyamuni"; it is merely a difference of names. Furthermore, the "Chapter on the Flower Treasury" clarifies that in the thirteenth layer there is a world named Sahā, and its Buddha is none other than Vairocana; hence we know they are harmoniously integrated. The commentary states: "Constantly residing in this place," which also additionally resolves the earlier objection regarding location. That is, constantly residing in this place is precisely residing in other places. As for "Far away in other regions, yet ever abiding here," second, there are two pairs: they directly clarify the true and the response, additionally reveal the one and the many, and include body and realm, resolving the earlier objection regarding location. If first interpreted in terms of the true and the response: because of the response, he is here; because of the true, he pervades the dharmadhātu. Hence the sūtra says: "The Buddha's body fills the dharmadhātu, / Universally appearing before all sentient beings; / Concurring with conditions to answer their needs, there is nowhere it does not reach, / Yet he ever sits upon this bodhi seat." The first line is the true, and the remaining three are all the response. The fourth line is "constantly residing in this place," and the other three lines are "other places." As for "additionally revealing the one and the many": being in this place is the one, and being in other places is the many. Just as without rising from one place he pervades all places, sitting upon this bodhi seat is the one, and universally appearing before sentient beings is the many. As for including realms: this place is Sahā, and other places include the Flower Treasury.

4.23

As for the commentary's stating, "Because the body is neither divided and differentiated, nor is it one," and so forth, this is the second part, explaining the one and the many. Because the body is not divided and differentiated, it is not many; the many does not obstruct the one. Because it is also not one, although it is one, the one does not obstruct the many. The above explains only the one and the many. As for the commentary's stating, "Because at the same time in different places, the one complete and perfect body entirely appears in all," this directly explains the one and the many, and additionally encompasses the true and the response. In speaking of the one and the many: because the one body entirely appears, it is neither one nor many. Because the one body manifests as many, the one does not obstruct the many; because the many manifest while remaining ever one, the many does not obstruct the one. As cited above already: "The one body becomes immeasurable, / The immeasurable again becomes one; / Fully comprehending all worlds, / Its manifested forms pervade everything," and so forth. It also says: "Only one solid and dense body / Appears in all dust motes," and so forth. The "Chapter on the Manifestation [of the Tathāgata]" says: "The Tathāgata, in one body that has attained right awakening, universally manifests bodies equal in number to all sentient beings that have attained right awakening," and so forth. As for saying "at the same time in different places": if it were at different times in different places, it would allow for one body to sequentially travel through them; now it is clarified that at the same time in different places, they are definitely many bodies, yet they are the entire appearance of one body, and therefore not many. It is like the single moon simultaneously appearing in hundreds of rivers within a single kṣaṇa; all are at once one and at once many. Moreover, because it universally appears, it is not one; because it is the single moon, it is not many. Hence the verse by the Bodhisattva Jñānaketu states: "Just like the pure, full moon / Universally appearing in all waters, / Although its reflected images are immeasurable, / The original moon was never two." This is just it. Therefore, below, in the commentary on the "Chapter on Awakening by Light," it is explained that there is seeing at the same time and in the same place, seeing at different times and in different places, seeing at the same time in different places, seeing at different times in the same place, and seeing simultaneously by one person across same and different times and places, and so forth. As for encompassing the true and the response: the one body being complete and perfect is the true body; because all entirely appear, they are the response bodies. Furthermore, saying "entirely appear" means not partially appearing. By "partially appearing" is meant: such as within one body manifesting multiple heads, within the heads there being Buddhas, and at the waist manifesting a ṛṣi, and so on—these are partial appearances. Now, speaking of "entirely appearing": this very Buddha body is all bodies, is the bodies of all classes of beings; the entire bodhisattva body is the Buddha body, and so forth.

4.24

As for the commentary's stating, "Because all bodhisattvas cannot conceive of it," this concludes by establishing that it is inconceivable, and additionally responds to the earlier objection regarding persons. If even bodhisattvas cannot conceive of it, how much less could humans and devas see it? This is because it is free from the marks of mental conditioning. Among the twenty-one kinds of virtues, there is the unmeasurable body. The eightieth fascicle of the sūtra says: "The Tathāgata's pure and wondrous dharmakāya / Is peerless throughout all three realms. / Because it transcends the worldly path of words, / Its nature is neither existent nor non-existent. / Although having nothing to rely on, there is nowhere it does not abide; / Although reaching everywhere, it does not go away. / Like a painting in the sky or what is seen in a dream, / One should view the Buddha's essence in this way." Because it is neither true nor response, neither one nor many, it cannot be conceived of as true or response, one or many, and so forth. Hence the "Chapter on Awakening by Light" says: "The Buddha's body is unarisen and transcends prapañca; / It is not a differentiated phenomenon of aggregates and collections." Therefore it is inconceivable. It also says: "Untainted and without attachment, / Formless and without support, / Its essence cannot be measured; / All who see it praise it." Such passages are not just one. Since it says that bodhisattvas cannot conceive of it, this makes clear that it is solely the Buddha's realm.

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大方廣佛華嚴經隨疏演義鈔 — Classical Chinese