大方廣佛華嚴經隨疏演義鈔 4.11

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.