釋會處第四
Chapter 4: The Assembly
有人言：經無大小，類問三分，謂序、正、流通。此經品凡十四，亦裁三別：初有四品，在室外說，目之為序；次有六品，居室內說，稱為正說；後之四品，還歸室外，謂流通分。所以然者，淨名託疾方丈，念待擊揚。前之四品，但明如來說法述德命人，為問疾由致，故稱為序。次有六品在於室內，賓主交言盛談妙道，因之為正。後之四品，說利既周，出於室外來至佛所，印定成經，遠被來葉，故稱流通。此成實師科經文也。有人言：此經凡有三會，始自〈佛國〉竟〈菩薩品〉，謂菴園初會。〈問疾品〉去至于〈香積〉，謂方丈次會。從〈菩薩品〉竟於一經，謂菴園重集。此十地論師之所解也。吉藏總用一文，雙徵二釋。〈方便〉一品既在室內說之，何謂前四品並居室外？又室內說法凡有二時，〈方便〉一品是其初集，略說法門。問疾以後，毘耶重集具宣妙道。何得以前說為序、後談為正？此斥初解也。若謂此經但有三會，是亦不然。既重集菴園為二會者，亦再聚方丈，寧非屬集？又〈佛國品〉明淨土因果既為會者，〈方便品〉辨法身因果寧非會耶？以此詳之，後通亦謬。今所釋者，《華嚴》一部凡有七處八會，此經始終而有二處四集。言二處者，一菴園處、二方丈處。菴薗是佛所住處，方丈為菩薩住處。又菴薗出家所栖，方丈俗人居止。又菴羅女以薗施佛，造立精舍，謂他業所起：八未曾有室，蓋是淨名自會搆興。菴羅薗在城外，方丈在城內。《法顯傳》云「相去三里，在城南也。」所言四會者，一菴羅會、二方丈會、三重集方丈、四再會菴薗。以此詳文，應為元諸。問：《華嚴》不起寂滅道場，現身七處八會。此經可得然乎？答：彼經明不起、此經明起，起與不起皆不思議，故《華嚴》名不可思議經，此經亦存斯稱。問：不起而往，不可思議。自此至彼，何名莫測？答：雖有去來，竟不往反。故淨名歎曰「善來文殊！不來相而來，雖來而不至，亦不去相而去，雖去而不動。」則宛然從就、未始往來，故是難思，可以《華嚴》為類。問：此之四會，前後云何？答。詳其終始，凡有二種：一時事次第、二集法前後。時事次第者，一方丈初會、二菴薗次會、第三重集方丈、第四再會菴薗。問：何以知然？答：五百長者願行相符，為法城等侶，訪道參玄無時不集。而寶積已至，淨名不至，當知有疾。以其疾故，國內近眾皆來問之，因以身疾略為說法，與數千人皆發道心，即方便品，故知前有毘耶之會。但初集之時，人天眾少，利益未多，猶不足暢其神慧、其稱現疾之懷。但佛與淨名既同為化物，兩心相鑒。居士既託疾方丈，佛在菴薗說法，為之集眾，故遣使問疾，聲聞菩薩皆靜不堪，故次有菴薗之會。仍命文殊，擊揚淨名，具宣大法，故有毘耶重集。但化事既周，同到佛所，如來印讚，復談妙道，故有菴薗再會。以時事推之，必如此也。二集法前後者，夫欲結集成經，必須先明如是我聞一時佛在處與大眾俱。若發軫即序淨名時處者，則不得成經。勝鬘之流，事亦如是。故先明菴薗會也。菴薗之集既竟，將發遣使，問疾之端，宜追序方丈初會，歎淨名之德，令生時眾尊仰之誠。序其有疾，發如來慰問由致，故有方便一品、毘耶會也。後之二集不異前。通開此經雖有四會，唯例《華嚴》亦開三分。第一從初會寶積偈已來，明於序說。次從偈後長行至〈阿閦佛品〉，辨於正宗。三從〈法供養品〉竟經，明於流通。問：通別二序但屬初會，云何是序分耶？答：通別二序宜兩望之。四集往分則屬初會，為成一經宜稱序說。後之二品其義亦然，以法集分之則屬後會，若望一經稱流通分也。就序及流通各開為二，正說分三。序開二者，如是六事，謂遺教證信序，寶積奉蓋發起正宗名發起序。流通二者，〈法供養品〉謂讚談流通，〈囑累〉一品明付囑流通。正說三者，第一從寶積問至〈佛道品〉明二法門。次〈不二法門品〉明不二法門。三從〈香積〉竟〈阿閦佛品〉還明二門。所以開此三者，至理無二，為眾生故強說二，故初開二門，欲令受化之徒因二教門悟不二理，故明不二法門。既識二表不二，復須從不二起二，故重明二門。又雖有四會，不出三時：第一從初竟〈不二法門品〉，明食前說法。第二者〈香積〉一品，食時演教。三從〈菩薩行品〉竟〈阿閦佛品〉，謂食後敷經。又雖有四會，約處但有三章：第一從初竟〈菩薩品〉，謂室外說法。次從〈問疾〉已去訖〈香積佛品〉，室內敷經。三從〈菩薩行品〉已去，還歸室外說法。問：若爾，還因舊說，以何非之？答：依時事次第則二處四會，若集法前後但有三，故不同舊說。又約修行次第，亦開為三：第一從初竟〈菩薩品〉，謂破三病門。第二從問疾說香積佛品，明修行門。第三從〈菩薩行品〉去，辨行成德立門。三病妨菩薩道，宜先破之；在病已除，方得修行。復有第二門，既修妙行，行成德滿，故有第三門。就此三門，各開三別。初門三者，初二品破凡夫病，次〈弟子品〉破二乘病，第三〈菩薩品〉破菩薩病也。問：初品明淨土因果、〈方便品〉明法身因果，云何偏破凡夫？答：初雖通為三人，但後既有斥小乘與菩薩，故初二品破凡夫也。第二修行門三段者，從〈問疾品〉至〈佛道品〉，正明菩薩實慧、方便二行。次〈不二法門品〉，明二慧由不二理成。第三〈香積品〉辨從不二起於二用也。第三得成德立開為三者，〈菩薩行品〉初明佛事不同，辨無礙行成。次從不盡不住，明善巧行立。第三〈阿閦佛品〉本迹二身，謂果德究竟也。
Some say: "Scriptures, regardless of length, can generally be divided into three parts: the Introduction, the Main Teaching, and the Transmission." This sutra has fourteen chapters, which can also be divided into these three sections: the first four chapters, spoken outside the room, are considered the Introduction; the next six chapters, spoken inside the room, are called the Main Teaching; and the final four chapters, spoken again outside the room, are the Transmission. The reason is this: Vimalakīrti feigned illness in his ten-foot-square room, awaiting the opportunity to engage in dialogue. The first four chapters merely describe the Buddha expounding the Dharma, recounting virtues, and appointing someone to inquire about the illness, thus setting the stage for the visit and serving as the Introduction. The next six chapters take place inside the room, where host and guest exchange words and profoundly discuss the wondrous Dharma, making this the Main Teaching. The final four chapters, after the benefits have been fully conveyed, move outside the room to where the Buddha is, where the teaching is confirmed and established as a sutra to benefit future generations, hence called the Transmission. This is the analysis by the masters of the *Satyasiddhi Śāstra*.
Others say: This sutra comprises three assemblies in total. From the "Buddha Land" chapter to the end of the "Bodhisattva" chapter is considered the first assembly at the Āmrapālī Garden. From the "Inquiry About Illness" chapter to the "Fragrant Accumulation" chapter is the second assembly at the ten-foot-square room. From the "Bodhisattva" chapter to the end of the sutra is the re-convened assembly at the Āmrapālī Garden. This is the interpretation by the masters of the *Daśabhūmika Śāstra*.
Jizang, drawing from a single text, critiques both interpretations. Since the "Expedient Means" chapter is spoken inside the room, how can the first four chapters all be considered outside? Furthermore, the teachings inside the room occur at two different times: the "Expedient Means" chapter is the initial gathering, briefly explaining the Dharma gate. After the inquiry about illness, there is a second gathering at Vaiśālī where the wondrous Dharma is fully expounded. How can the earlier teaching be called the Introduction and the later one the Main Teaching? This refutes the first interpretation.
If one claims this sutra has only three assemblies, that is also incorrect. If reconvening at the Āmrapālī Garden counts as a second assembly, then gathering again at the ten-foot-square room should also be considered a separate assembly. Moreover, if the "Buddha Land" chapter, which clarifies the cause and effect of the Pure Land, constitutes an assembly, then should not the "Expedient Means" chapter, which discusses the cause and effect of the Dharma Body, also be considered an assembly? Considering this, the latter interpretation is also flawed.
The interpretation now presented is as follows: The entire *Avataṃsaka Sūtra* has seven locations and eight assemblies. This sutra, from beginning to end, has two locations and four assemblies. The two locations are: first, the Āmrapālī Garden; second, the ten-foot-square room. The Āmrapālī Garden is where the Buddha resides; the ten-foot-square room is where the bodhisattva resides. Furthermore, the Āmrapālī Garden is the dwelling of monastics; the ten-foot-square room is the dwelling of a layperson. Also, the Āmrapālī Garden was donated by the woman Āmrapālī, who built a vihāra—this is a creation of another's karma. The "Room of Eight Unprecedented Qualities" was constructed by Vimalakīrti himself. The Āmrapālī Garden is outside the city; the ten-foot-square room is inside the city. According to Faxian's account, they are three li apart, south of the city.
The four assemblies are: first, the assembly at the Āmrapālī Garden; second, the assembly at the ten-foot-square room; third, the re-convened assembly at the ten-foot-square room; fourth, the re-convened assembly at the Āmrapālī Garden. Examining the text in detail, this should be considered the original and correct sequence.
Question: The *Avataṃsaka Sūtra* teaches non-departure from the site of enlightenment while manifesting in seven locations and eight assemblies. Can this sutra be understood in the same way?
Answer: That sutra clarifies non-departure; this sutra clarifies departure. Both departure and non-departure are inconceivable. Therefore, the *Avataṃsaka* is called the Inconceivable Sūtra, and this sutra also bears that title.
Question: Not departing yet going is inconceivable. But moving from here to there—why is that considered unfathomable?
Answer: Although there is coming and going, ultimately there is no coming or going. Thus Vimalakīrti praises, saying, "Welcome, Mañjuśrī! You come without the characteristic of coming; though you come, you do not arrive. You go without the characteristic of going; though you go, you do not move." Thus, while appearing to come and go, there is fundamentally no coming or going. Therefore, it is inconceivable and can be compared to the *Avataṃsaka*.
Question: What is the sequence of these four assemblies?
Answer: Examining the beginning and end, there are generally two perspectives: first, the chronological order of events; second, the order of compilation for the Dharma.
Regarding the chronological order of events: first is the initial assembly at the ten-foot-square room; second is the subsequent assembly at the Āmrapālī Garden; third is the re-convened assembly at the ten-foot-square room; fourth is the re-convened assembly at the Āmrapālī Garden.
Question: How do we know this?
Answer: The five hundred elders, whose vows and practices were in harmony, were companions in the Dharma like Dharma-city. They gathered constantly to inquire about the Way and investigate profundities. While Ratnākara had arrived, Vimalakīrti had not. It should be understood he was ill. Because of his illness, the nearby community in the country came to inquire, and he used his physical illness to briefly expound the Dharma. With several thousand people, he inspired the mind of enlightenment. This is the "Expedient Means" chapter. Therefore, we know there was first an assembly at Vaiśālī. However, during this initial gathering, the assembly of humans and gods was small, and the benefits were not yet extensive, insufficient to fully express his divine wisdom and fulfill his intention of manifesting illness. Yet, since both the Buddha and Vimalakīrti shared the purpose of transforming beings, their minds were in accord. The layman having feigned illness in his ten-foot-square room, the Buddha, while expounding the Dharma at the Āmrapālī Garden, gathered an assembly for this purpose and thus sent envoys to inquire about the illness. When the śrāvakas and bodhisattvas all remained silent, unable to respond, the subsequent assembly at the Āmrapālī Garden took place. Then, Mañjuśrī was appointed to engage with Vimalakīrti and fully expound the great Dharma, leading to the re-convened assembly at Vaiśālī. Once the transformative work was complete, they all went to where the Buddha was. The Tathāgata confirmed and praised it, and again discussed the wondrous Dharma, resulting in the re-convened assembly at the Āmrapālī Garden. Based on the chronology of events, it must be so.
Regarding the order of compilation for the Dharma: To compile and form a sutra, one must first state, "Thus have I heard: at one time the Buddha was at such-and-such a place, together with a great assembly." If one were to begin directly with Vimalakīrti's time and place, it would not constitute a proper sutra. The case of the *Śrīmālādevī Siṃhanāda Sūtra* is similar. Therefore, the assembly at the Āmrapālī Garden is described first. After the Āmrapālī Garden assembly concludes, as the sending of envoys is about to begin, it is appropriate to retrospectively describe the initial assembly at the ten-foot-square room, praising Vimalakīrti's virtues to inspire reverence and respect in the contemporary assembly. Describing his illness provides the reason for the Tathāgata's慰问. Hence, there is the "Expedient Means" chapter—the assembly at Vaiśālī. The latter two assemblies follow the same principle as the previous explanation.
Although this sutra has four assemblies, following the example of the *Avataṃsaka*, it is also divided into three parts. The first part, from the beginning up to Ratnākara's verses, constitutes the Introductory section. The second part, from the prose after the verses to the "Akṣobhya Buddha" chapter, constitutes the Main Teaching section. The third part, from the "Dharma Offering" chapter to the end of the sutra, constitutes the Transmission section.
Question: Both the general and specific introductions belong only to the first assembly. How can they be considered the Introductory section?
Answer: The general and specific introductions should be viewed from two perspectives. In terms of the four assemblies and their sequence, they belong to the first assembly. For the purpose of forming a complete sutra, they are appropriately called the Introductory section. The same principle applies to the final two chapters: in terms of the Dharma and assembly divisions, they belong to the final assembly; but with regard to the entire sutra, they are called the Transmission section.
The Introductory and Transmission sections are each subdivided into two, while the Main Teaching is divided into three.
The Introductory section is divided into two: the six matters of "Thus have I heard..." constitute the Introduction of Testimonial Trust, verifying the teaching's authenticity. Ratnākara's offering of the canopy, which initiates the Main Teaching, is called the Introduction of Initiation.
The Transmission section is divided into two: the "Dharma Offering" chapter constitutes the Transmission through Praise and Discussion; the "Entrustment" chapter constitutes the Transmission through Entrustment.
The Main Teaching is divided into three: First, from Ratnākara's question to the "Buddha Way" chapter, it clarifies the Two Dharma Gates. Next, the "Non-Dual Dharma Gate" chapter clarifies the Non-Dual Dharma Gate. Third, from the "Fragrant Accumulation" chapter to the "Akṣobhya Buddha" chapter, it returns to clarify the Two Gates. The reason for this threefold division is that the ultimate truth is non-dual, but for the sake of sentient beings, we provisionally speak of duality. Therefore, the Two Gates are initially opened to enable those receiving the teaching to realize the non-dual principle through the dual teaching gates. Hence, the Non-Dual Dharma Gate is clarified. Once one understands that duality points to non-duality, it is further necessary to proceed from non-duality to manifest duality. Therefore, the Two Gates are clarified again.
Furthermore, although there are four assemblies, they do not exceed three periods: First, from the beginning to the "Non-Dual Dharma Gate" chapter, the Dharma is expounded before the meal. Second, the "Fragrant Accumulation" chapter expounds the teaching during the meal. Third, from the "Bodhisattva Conduct" chapter to the "Akṣobhya Buddha" chapter, the sutra is expounded after the meal.
Also, although there are four assemblies, in terms of location there are only three sections: First, from the beginning to the end of the "Bodhisattva" chapter, the Dharma is expounded outside the room. Next, from the "Inquiry About Illness" chapter to the end of the "Fragrant Accumulation Buddha" chapter, the sutra is expounded inside the room. Third, from the "Bodhisattva Conduct" chapter onward, the Dharma is again expounded outside the room.
Question: If so, doesn't this revert to the old explanation? What is the basis for rejecting it?
Answer: According to the chronological order of events, there are two locations and four assemblies. According to the order of compilation for the Dharma, there are only three. Therefore, it differs from the old explanations.
Furthermore, in terms of the sequence of practice, it is also divided into three: First, from the beginning to the end of the "Bodhisattva" chapter, it is the Gate of Overcoming the Three Illnesses. Second, from the "Inquiry About Illness" chapter to the "Fragrant Accumulation Buddha" chapter, it is the Gate of Cultivation. Third, from the "Bodhisattva Conduct" chapter onward, it is the Gate of Established Virtue upon Completion of Practice. The three illnesses obstruct the bodhisattva path, so they should be overcome first. Once the illnesses are eliminated, one can then engage in cultivation. Hence, there is the second gate. Having cultivated the wondrous practices, upon completion of practice and perfection of virtue, there is the third gate.
Each of these three gates is further subdivided into three.
The first gate, Overcoming the Three Illnesses, has three subdivisions: The first two chapters overcome the illness of ordinary people. The next, "Disciples" chapter, overcomes the illness of the Two Vehicles. The third, "Bodhisattva" chapter, overcomes the illness of bodhisattvas.
Question: The first chapter clarifies the cause and effect of the Pure Land; the "Expedient Means" chapter clarifies the cause and effect of the Dharma Body. Why are they said to specifically overcome the illness of ordinary people?
Answer: Although the beginning is generally for three types of people, since later there are refutations of the śrāvakas and bodhisattvas, the first two chapters are for overcoming the illness of ordinary people.
The second gate, Cultivation, has three segments: From the "Inquiry About Illness" chapter to the "Buddha Way" chapter, it properly clarifies the bodhisattva's two practices of true wisdom and expedient means. Next, the "Non-Dual Dharma Gate" chapter clarifies that the two wisdoms are accomplished through the non-dual principle. Third, the "Fragrant Accumulation" chapter clarifies manifesting the dual function from non-duality.
The third gate, Established Virtue upon Completion, is divided into three: The beginning of the "Bodhisattva Conduct" chapter clarifies the diversity of Buddha's activities, explaining the accomplishment of unobstructed conduct. Next, from "neither exhausting nor abiding," it clarifies the establishment of skillful conduct. Third, the "Akṣobhya Buddha" chapter, with its original and manifested bodies, clarifies the ultimate fruition of virtue.