大方廣佛華嚴經隨疏演義鈔 83.17

83.17

Regarding the commentary’s [passage beginning with] “Moreover, these ten views each have ten meanings”: this is the sixth [section], concluding into inclusiveness, which represents the thought of Haedong [Wonhyo]. Haedong followed the Jin translation of the sūtra, in which there are differences in terminology and numbering; thus there are also slight differences in the meanings adopted here. Here, I cite proof directly in accordance with this sūtra.

First, regarding the non-attached view of the Buddha of True Awakening, there are ten kinds of non-attachment. That is, as this chapter states:
“Namely, non-attachment to all worlds, non-attachment to all sentient beings, non-attachment to all dharmas, non-attachment to all actions, non-attachment to all roots of goodness, non-attachment to all places of rebirth, non-attachment to all vows, non-attachment to all practices, non-attachment to all bodhisattvas, and non-attachment to all Buddhas.”
Although these ten are causes that penetrate to the fruit stage where all is non-attachment, the ten purities free from results in the “Inconceivable Chapter” are also the non-attachment of the fruit.

Second, regarding the manifest-birth view of the Vow Buddha, there are also ten kinds of manifest-birth. The “Inconceivable Chapter” states:
“The Buddhas, the World-Honoured Ones, have ten kinds of cognition that manifest-birth from thought-moment to thought-moment. What are the ten? Namely: in a single thought-moment, all Buddhas can completely display descending from the heavens into immeasurable worlds; second, bodhisattvas taking rebirth; third, leaving home to train in the Path; fourth, achieving equal and right awakening under the bodhi tree; fifth, turning the wondrous wheel of Dharma; sixth, teaching and transforming sentient beings and making offerings to all Buddhas; seventh, inexpressible various buddha-bodies; eighth, the various adornments and numberless adornments of the Tathāgata’s sovereign treasury of all-knowledge; ninth, immeasurable and numberless purified sentient beings; tenth, the various dispositions, various vigorous efforts, and various practices and understandings of the Buddhas of the three times, achieving equal and right awakening in the three times.”
Explanation: The numbers such as “first” and “second” are absent in the sūtra text. Every clause, just like the initial clause, contains the words “all Buddhas … into … worlds”; this refers to vows arising from post-attainment cognition to manifest birth in the eight phases, and so forth.

Third, regarding the deep-faith view of the Retribution-Karma Buddha, if explained in terms of adornments, it should be like the ten most supreme and unsurpassed adornments in the “Inconceivable Chapter.” Here, adopting causal practices, they are not found within the fruit [stage] of the “Inconceivable Chapter.” It is just as the “Chapter on the Ten Treasuries” states:
“Having faith that all dharmas are devoid of characteristics; having faith that all dharmas are devoid of vows; having faith that all dharmas are devoid of activity; having faith that all dharmas are free from conceptual discrimination; having faith that all dharmas are without basis; having faith that all dharmas are immeasurable; having faith that all dharmas have nothing superior; having faith that all dharmas are difficult to surpass; having faith that all dharmas are unborn.”
Explanation: By taking these as causes, the fruit is achieved. It may also be like the ten kinds of faith in the “Ten Grounds.”

Fourth, regarding the compliant view of the Sustaining Buddha, if explained in terms of complying with sentient beings to sustain the Buddha-Dharma, it refers to the ten kinds of performing buddha-deeds for sentient beings. The “Inconceivable Chapter” states:
“The Buddhas, the World-Honoured Ones, have ten ways of performing buddha-deeds for sentient beings. What are the ten? The first is that all Buddhas manifest physical bodies to perform buddha-deeds for sentient beings; second, producing wondrous voices; third, possessing something to be received; fourth, possessing nothing to be received; fifth, using earth, water, fire, and wind; sixth, through sovereign supernormal powers, manifesting all objective spheres of cognition; seventh, through various names and epithets; eighth, using the spheres of buddha-lands; ninth, adorning and purifying buddha-lands; tenth, being silent and wordless.”
Explanation: Above each clause there are the words “all Buddhas,” and below each clause there are the words “perform buddha-deeds,” exactly as in the first clause. “Being silent and wordless” refers to sovereignly sustaining [the Dharma] through the relics of their own bodies. If explained in terms of sustaining through the round voice, it is as stated later in the text:
“When the Tathāgata, the Arhat, the Fully and Perfectly Awakened One turns the wheel of Dharma, by means of a single matter he plants pure white dharmas in the minds of sentient beings without any of them passing in vain; this is the meaning of compliance. What are the ten? Namely, on account of the power of past vows; on account of being sustained by great compassion; on account of not abandoning sentient beings; on account of sovereignty in wisdom; on account of expounding the Dharma according to what they delight in; on account of unfailingly matching their timing without ever missing it; on account of speaking without falsehood according to what is appropriate for them; on account of his body being most supreme and without equal; on account of his words being sovereign and impossible to overpower; on account of his wisdom being sovereign so that whatever words he utters, all are awakened. These are the ten.”

Fifth, regarding the profound-entry view of the Nirvāṇa Buddha, the “Manifestation Chapter” states:
“Those who wish to know the great nirvāṇa of the Tathāgata should thoroughly understand its fundamental self-nature.”
Explanation: Thorough understanding is the meaning of profound entry. The sūtra states:
“Just as tathatā is nirvāṇa, the Tathāgata’s nirvāṇa is also like this; second, bhūtakoṭi; third, dharmadhātu; fourth, space; fifth, dharmatā; sixth, the limit of detachment from desire; seventh, the limit of signlessness; eighth, the limit of self-nature; ninth, the limit of all dharmatās; tenth, the limit of tathatā.”
Explanation: In full, they are all like the first clause. To thoroughly understand in this manner is called profound entry.

Sixth, regarding the omnipresent-reaching view of the Dharmadhātu Buddha, if explained directly in terms of the dharmadhātu, as the Dedication [Chapter on] Reaching All Places states:
“Just as bhūtakoṭi reaches everywhere, it reaches all things, reaches all worlds, reaches all sentient beings, reaches all lands, reaches all dharmas, reaches all space, reaches all three times, reaches all conditioned and unconditioned dharmas, reaches all languages, sounds, and voices.”
However, here there are only nine; conditioned and unconditioned should be divided into two. If explaining omnipresent reaching with respect to the Buddha, the “Inconceivable Dharma Chapter” states:
“Sons of the Buddha! The Buddhas, the World-Honoured Ones, have ten dharmas that pervade the dharmadhātu. What are the ten? Namely, all Buddhas have boundless bodies whose visible forms and characteristics are pure, completely entering all destinies without defiled attachment; second, unobstructed eyes that can clearly see all dharmas; third, unobstructed ears that can completely understand all sounds; fourth, noses that can reach the other shore of the Buddhas’ sovereignty; fifth, broad and long tongues that produce wondrous voices pervading the dharmadhātu; sixth, bodies responding to the minds of sentient beings, causing all to behold them; seventh, minds abiding in the unobstructed, equal dharmakāya; eighth, unobstructed liberation displaying inexhaustible great supernormal powers; ninth, purified worlds that, according to the pleasures of sentient beings, manifest the various adornments of many buddha-lands without generating defiled attachment therein; tenth, the consummate cognition of bodhisattva practices and vows, playfully sporting in sovereign ease, completely penetrating all Buddha-Dharmas.”
Explanation: Among the ten clauses, all are like the first clause in having the words “all Buddhas have boundless…” In the case of the tongue, it has “broad and long,” which thus pertains to the phrase “boundless.”

Seventh, regarding the peaceful-dwelling view of the Mind Buddha, the “Inconceivable Chapter” states:
“The Buddhas, the World-Honoured Ones, have ten immeasurable dwellings. Namely, constantly dwelling in great compassion; dwelling in various bodies to perform buddha-deeds; dwelling in an equal mind to turn the pure wheel of Dharma; dwelling in the four eloquence-talents to expound immeasurable dharmas; dwelling in all inconceivable Buddha-Dharmas; dwelling in pure voices pervading immeasurable lands; dwelling in the inexpressible, profound dharmadhātu to manifest all most supreme supernormal powers; dwelling in the ultimate dharmas that can disclose without obstruction.”
Explanation: These are that in which the Buddha’s mind dwells. In the sūtra there are only nine clauses; “pure voices pervading immeasurable lands” should be split into two.

Eighth, regarding the immeasurable and unreliant view of the Samādhi Buddha, the “Inconceivable Chapter” states:
“The Buddhas, the World-Honoured Ones, have ten immeasurable, inconceivable buddha-samādhis. What are the ten? Namely, all Buddhas constantly remain in right absorption, and in a single thought-moment they pervade all places to extensively expound the wondrous Dharma universally for sentient beings; second, universally expounding the limit of non-self for sentient beings; third, universally entering the three times; fourth, universally entering the vast buddha-lands of the ten directions; fifth, universally manifesting immeasurable various buddha-bodies; sixth, manifesting body, speech, and mind in accordance with the various mental dispositions of sentient beings; seventh, expounding the true limit of detachment from desire of all dharmas; eighth, elucidating the self-nature of all dependent origination; ninth, displaying immeasurable vast worldly and supramundane adornments, causing sentient beings to constantly behold the Buddha; tenth, causing all sentient beings to completely penetrate all Buddha-Dharmas and immeasurable liberations, ultimately arriving at the unsurpassed other shore.”
Explanation: In full, all are like the first clause in having the words “all Buddhas constantly remain in right absorption, and in a single thought-moment they pervade all places…” Although there is this immeasurability, their minds have nothing upon which they rely.

Ninth, regarding the clear-and-comprehending view of the Fundamental-Nature Buddha: “clear and comprehending” is none other than the cognitive body. Hence [fascicle] forty-seven states:
“The Buddhas, the World-Honoured Ones, have ten kinds of knowing all dharmas completely and without remainder. What are the ten? Namely, first, knowing all dharmas of the past completely and without remainder; second, knowing all dharmas of the future; third, knowing all dharmas of the present; fourth, knowing all linguistic dharmas; fifth, knowing the minds of all sentient beings; sixth, knowing the various higher, middling, and lower positions of the roots of goodness of all bodhisattvas; seventh, knowing that the consummate cognition and various roots of goodness of all Buddhas neither increase nor decrease; eighth, knowing that all dharmas arise from conditions; ninth, knowing all kinds of world systems; tenth, knowing various differentiated matters within all dharmadhātus like Indra’s net.”
Explanation: The ten clauses all contain the words “completely and without remainder.”

Tenth, regarding the universally-receiving view of the Buddha of Following Pleasures: they are able universally to receive and accept because they manifest in accordance with what is delighted in. That is, [fascicle] forty-six states:
“The Buddhas, the World-Honoured Ones, have ten kinds of buddha-deeds in all worlds at all times. What are the ten? The first is that if there are sentient beings who single-mindedly recollect [the Buddha], he manifests before them; second, if there are sentient beings whose minds are not tame and compliant, he expounds the Dharma for them; third, if there are sentient beings who can give rise to pure faith, he unfailingly causes them to obtain immeasurable roots of goodness; fourth, if there are sentient beings who can enter the position of the Dharma, he is able to directly realize it for all of them, fully knowing it; fifth, teaching and transforming sentient beings without weariness; sixth, roaming through buddha-lands, coming and going without obstruction; seventh, great compassion not abandoning all sentient beings; eighth, manifesting transformed bodies constantly without interruption; ninth, supernormal powers with sovereign ease never resting; tenth, abiding in the dharmadhātu and able to observe everywhere. These are the ten.”
Explanation: This is universally following what sentient beings receive.