華嚴經探玄記 14.15

14.15

就初器世間自在行中二：初總以標舉，謂先牒前。後思惟佛智力者，正辨其相，謂能了知諸世界相，故名智力。下別顯之，文別有五：一隨心所欲者，於此世界隨於己心欲知即知，又亦隨他眾生之心欲知即知。此是智自在。彼能現不現者，是通自在。能現是成，不現是壞。又釋：能現成壞，不現反之。二「知以何業」下明隨何欲彼能現，謂隨何業成、何業壞，欲知即知。能現同前。業集故成、業盡故壞，智能知彼，故云業集盡智。三隨幾時欲者，略無此句。四「是菩薩知地」下隨廣狹欲彼能現者，於中二：先明四大差別。非定地等者，明欲界所知狹故名小；二定地等，上界所知廣故名大。三佛知無限，故云無量。上三俱約所知分齊，同名境界。知此之智，故名境智。次顯相智。四大體伏，名為自相。於上有空無我等，名為同相。此二不同，名為差別。下知微塵麁細等，準前可知。二「於一世界」下明知微塵聚散多少。於中，初總知、二「此一世界」下別。別中四句：一知外四大塵多少、二知眾生身塵多少、三知前世界物塵多少、四知前眾生三界六道差別身塵多少。此中，大身小身者，論經名麁身細身，此是三界差別。論云身麁細者，色麁、無色細。色中，欲界麁、色界細。故云如是次第，以此當知。大乘宗，無色界中亦有微塵，即定自在所生色。次知六道身微塵成者，以覺慧分析，顯此微塵非實有性。五「是菩薩入如是」下明隨幾許欲。於中三：初知三界成壞、二知大小等相、三知眾生隨之現化，論釋後二。論云「欲界等境界智相智者，亦開二門，舉欲等取色無色界，於此三界知事分齊，名境界智；知法分齊，名為相智。」下廣釋境智。欲界中人小、天大。色界中有覺觀是初禪、無覺是二禪已上，無色界中為簡却彼外道妄取以為涅槃，故說佛法。凡夫菩薩聲聞是聖智。此上各為所知廣狹以分大小。上來但釋大小、未釋無量相，今此同釋一切三界如來所知皆寬廣無邊，故云無量相也。三「是名菩薩」下明知眾生隨之現化。於中三：初知眾生、二隨知現化、三起化自在。論云「初中先牒文。善知身不同，總釋所知眾生。方便等者，釋現化巧同彼生也。異生同生差別應知者，是所現同類身也。」「諸佛國」下彼處處去身體示現者，釋起化自在，身遍三千界等也。法、喻、合可知。二「隨眾生身」下明眾生世間自在行。於中三：先總明自在、二「若於沙門」下別顯自在、三「不可說」下總結自在。論釋中，彼調伏眾生自在，是總釋其相，以此菩薩調伏眾生中得自在故，能種種現。言彼行化眾生者，此釋經中隨眾生信於大會現，皆往示現，名行化生。言身心自同事者，釋別顯文內化同物身。謂菩薩自身隨眾生心，以自己身同形事，故言身心自同事也。言身心等分示者，此釋中化應物心。菩薩自身隨眾生必量宜而現，名等分示，謂應以聲聞身等。餘文可知。三「而實遠離」下明智正覺世間自在行。於中有二諦智：先明第一義智，以是本故。言遠離身相差別者，謂釋離一切身相分別也。言常住平等者，自身他身不分別。謂己身為自、十身為他，同一理性故不分別。何故說此？謂欲顯諸身相作所由故也。二「是菩薩」下明世諦智中有三：初列所知十身、二明諸身相作、三釋十身義。初中十身內，初三是染分、次六是淨分、後一是不二分。各言分者，此是同一大緣起法義分出故。如《攝論》中於依他起上離染分名遍計，清淨分名圓成，不二分為依他。是故若見一分，餘分性不異，皆融通全攝此中。不二分，約相盡為言，故以虛空身表也。論中重分別內，眾生世間、器世間舉初二身。彼二生因業煩惱者，是第三業報身，明前二種生起之時，因煩惱業故名為報。言是染分者，結上三也。次明淨分。言三乘淨者，聲聞、辟支、菩薩、如來四身是也。此三乘隨何智者，舉智身。隨何法者，舉法身。是彼能知及所知法。彼淨顯示者，結上六種是淨分也。虛空非是前二相知，名不二分。二「是菩薩」下明諸身相作中，通自身有十，一身亦十，一度相作成一百一十身，皆無礙自在顯現。文中且辨三重：一以眾生身為首作己身等十；二以國土身為首作；三如是乃至第十以己身為首作彼十身應知。釋何諸身得如是相作，釋有多因，略論三種：一約法性融通門，是故此文先說自他身平等不分別等。二約緣起相由門，如下頌說「菩薩於因緣，和合中自在，乃至能隨意，示現於佛身」故也。三約菩薩自在智力，以此位中遠前二門無礙道理，是故能作。論釋以眾生身作自身者，彼自在中所作攝取行。種種示現者，謂智正覺自在中作攝他行。諸身相作，名種種示現，皆隨物心所現也。三「是菩薩」下廣顯十身。初釋眾生身中五句：一業、二生是報、三煩惱妄想染差別、四色、五無色界差別，後二就報開也。二釋國土身有十相。論中千等者，釋初三相，謂一千小、二千中、三千無量。舉千等取後二也，故云應知。淨不淨差別者，釋垢相淨相也。廣等，釋餘相，指同初地。次四身假名差別者，論釋自相同相差別，假名分別無我人故。謂諸身各異名為自相，假名義齊稱曰同相。若就人說假，佛身之處何不說耶？以佛勝德超餘人故。七釋如來身中自有十身。一菩提身者，示成正覺故。二願身者，願生兜率故。三化身者，所有佛應化故。四住持身者，自身舍利住持故。五相好嚴身者，所有實報身故，以福業所生。六勢力身者，所有光明攝伏眾生故。七如意身者，所有同不同、世間出世間心得自在解脫故者，隨意現生示同世間名同，實即出世故名不同。下釋所以。以於出世間自在解脫故能現同，以於世間自在解脫能示不同。八福德身者，所有不共能作廣大利益因故，明福超凡小名為不共因。此大福廣現無量身財等相，廣攝眾生。九智身者，所有無障礙智故，是故此智能作一切事，彼事差別皆悉能知。謂能作一切，釋無障礙義。「彼事」下結能知。十法身者，所有如來無流界故。謂諸佛斷德名無流界，即十佛中名涅槃佛。又是如來內證法身名無流界。八釋知智身者，論經中有八釋：初二句三慧分別，一思量者，聞思慧；二善如實觀相者，是修慧。三果行所攝者，因果分別所得名果，彼因名行。四世出世者，就位分別，道前名世、見道已去名為出世。五三乘者，大小分別。六共不共者，麁細分別，麁即同修、細唯在大。七乘不乘者，種姓分別，已習三乘種姓名乘、未習非乘。八學無學者，修成分別，習求名學、果極無學。第九釋法身者，論經五句：一平等相者，無量法門，明等一法身故。謂佛無量法，明同一法身，故云平等。此是理法。二不壞相者，如聞取故。此是教法中實教，稱理而說，故云如聞也。三轉時假名差別者，隨所化眾生根性相應，時說差別故。謂隨所化根性熟時，稱根差別說，是權教法。四眾生非眾生者，眾生有六根等依報，非情名曰非根，此是染法。五知三寶者，知第一相，謂三寶殊勝故也。第十釋虛空身中六句：一無量者，廣窮無盡；二周遍者，一切色象；三無形者，不可見故；四不異者，無障礙相，不同色法限礙故也；五無邊者，無為相，以無始起終盡之邊故；六顯色身別異者，能通容受色相，因色彼分別，皆悉能知色，因解別異也。

Regarding the first [division], the sovereign practice in the vessel world, there are two parts: First, the general presentation, which resumes the preceding. Then, "contemplating the Buddha's power of wisdom" directly distinguishes its characteristics, meaning the ability to fully know the characteristics of all worlds; hence it is called the power of wisdom. Below, it is specifically revealed, and the text has five divisions:
1. "According to what the mind desires": in this world, according to one's own mind, wishing to know, one immediately knows; moreover, also according to the minds of other sentient beings, wishing to know, one immediately knows. This is sovereignty of wisdom. "Able to manifest or not manifest": this is sovereignty of supernormal faculties. "Able to manifest" refers to formation; "not manifest" refers to destruction. Another explanation: able to manifest formation and destruction, while not manifesting is the contrary.
2. From "knowing by what karma" onward explains manifesting according to whatever desire: meaning by what karma it forms and by what karma it is destroyed, wishing to know, one immediately knows. "Able to manifest" is the same as before. Forming because karma accumulates and being destroyed because karma is exhausted—wisdom can know this, so it says "wisdom of the accumulation and exhaustion of karma."
3. "According to the desire for how much time": this phrase is omitted here.
4. From "this bodhisattva knows the earth" onward explains manifesting according to the desire for vastness or narrowness. Within this there are two: First, explaining the distinctions among the four great elements. "Non-meditative stages," etc., explains that what is known in the desire realm is narrow, so it is called "small"; "second meditative stage," etc., explains that what is known in the upper realms is vast, so it is called "great." Third, the Buddha's knowledge is unlimited, so it is called "immeasurable." The above three are all based on the scope of the known, collectively called "the objective realm." The wisdom that knows this is therefore called "wisdom of the objective realm." Next, the wisdom of characteristics is revealed. The substantive essence of the four great elements is called "specific characteristic." That which lies above them, such as emptiness and non-self, is called "common characteristic." These two are not the same, and are termed "distinctions." Below, knowing the coarseness, fineness, etc., of paramāṇus can be understood by analogy with the preceding. Second, from "in a single world" onward explains knowing the accumulation, dispersion, quantity, and scarcity of paramāṇus. Herein, first is knowing generally; second, from "this single world" onward is knowing specifically. In the specific, there are four phrases: (1) knowing the quantity of dust of the external four great elements; (2) knowing the quantity of dust of the bodies of sentient beings; (3) knowing the quantity of dust of things in the preceding world; (4) knowing the quantity of dust of the distinct bodies in the three realms and six destinies of the preceding sentient beings. Herein, "large bodies and small bodies" is called "coarse bodies and fine bodies" in the commentary sūtra, which refers to the distinctions of the three realms. The commentary says of the coarseness and fineness of bodies: form is coarse, the formless is fine. Within form, the desire realm is coarse, and the form realm is fine. Therefore it says "in this sequence, one should know by this." According to the Mahāyāna school, there are paramāṇus in the formless realm as well, which are forms produced by meditative sovereignty. Next, knowing the composition of paramāṇus in the bodies of the six destinies: by analyzing with awakened wisdom, one reveals that these paramāṇus have no real intrinsic nature.
5. From "this bodhisattva enters such" onward explains according to how much desire. Herein are three: first, knowing the formation and destruction of the three realms; second, knowing the characteristics such as magnitude; third, knowing sentient beings and manifesting transformations accordingly. The commentary explains the latter two. The commentary says: "'The wisdom of the objective realm and the wisdom of characteristics of the desire realm, etc.' also opens two gates: raising the desire [realm], etc., takes the form and formless realms; knowing the scope of phenomena in these three realms is called the wisdom of the objective realm; knowing the scope of principles/dharmas is called the wisdom of characteristics." Below, it extensively explains the wisdom of the objective realm: in the desire realm, humans are small and devas are large; in the form realm, possessing vitarka and vicāra is the first dhyāna, and being free from vitarka is the second dhyāna and above; in the formless realm, in order to exclude the externalists' erroneously taking it to be nirvāṇa, the Buddha-Dharma is expounded. Ordinary beings, bodhisattvas, and śrāvakas constitute noble wisdom. All the above divide greatness and smallness according to the breadth or narrowness of what is known. The above merely explained greatness and smallness, but had not yet explained the immeasurable characteristic; now, this together explains that the Tathāgata's knowledge of all the three realms is broad and boundless, so it says "immeasurable characteristics."
Third, from "this is called the bodhisattva" onward explains knowing sentient beings and manifesting transformations accordingly. Herein are three: first, knowing sentient beings; second, manifesting transformations in accord with knowledge; third, sovereignty in giving rise to transformations. The commentary says: "In the first, it first quotes the text. 'Skillfully knowing the differences of bodies' generally explains the known sentient beings. 'Upāya,' etc., explains that the skill in manifesting transformations is identical to those births. 'One should know the distinctions of different births and identical births' refers to the manifested bodies of the same kind." From "Buddha-lands" onward, "going to those various places and manifesting the body" explains sovereignty in giving rise to transformations, with the body pervading the trichiliocosm, etc. Principle, metaphor, and application are understandable.
Second, from "according to the bodies of sentient beings" onward explains sovereign practice in the world of sentient beings. Herein are three: first, generally explaining sovereignty; second, from "if among śramaṇas" onward specifically revealing sovereignty; third, from "inexpressible" onward generally concluding sovereignty. In the commentary's explanation, "sovereignty in taming sentient beings" generally explains its characteristics, because this bodhisattva, having attained sovereignty in taming sentient beings, is able to manifest in various ways. As for "transforming sentient beings through their practice," this explains [the phrase in] the sūtra, "manifesting in the great assembly according to the faith of sentient beings"; going to all places to manifest is called "transforming sentient beings through practice." As for "body and mind naturally performing identical tasks," this explains, within the specific text, transforming into a body identical to that of beings: that is, the bodhisattva's own body accords with the minds of sentient beings, using his own body to take on an identical physical form and activities; hence it says "body and mind naturally performing identical tasks." As for "manifesting in equal measure to body and mind," this explains transforming to respond to the minds of beings: the bodhisattva's own body necessarily measures what is suitable according to sentient beings and manifests, which is called "manifesting in equal measure," meaning [manifesting] according to [whether one should appear] with the body of a śrāvaka, etc. The rest of the text is understandable.
Third, from "yet in reality far removed" onward explains sovereign practice in the world of awakened wisdom. Herein there is the wisdom of the two truths: first, explaining the wisdom of the ultimate truth, because it is the fundamental. "Far removed from distinctions in bodily characteristics" means explaining the freedom from all conceptual discrimination of bodily characteristics. "Constantly abiding in equality" means not discriminating between one's own body and other bodies: taking one's own body as self and the ten bodies as other, they are not discriminated because they are of the same principle-nature. Why is this said? Because it wishes to reveal that from which the mutual creation of the various bodies arises.
Second, from "this bodhisattva" onward explains that within the wisdom of conventional truth there are three parts: first, listing the ten known bodies; second, explaining the mutual creation of the various bodies; third, explaining the meaning of the ten bodies. In the first, within the ten bodies, the first three are the defiled portion, the next six are the pure portion, and the last one is the non-dual portion. Each is called a "portion" because they are differentiated from the meaning of the single great Dharma of dependent origination. As in the Mahāyānasaṃgraha, regarding the dependent nature (paratantra), the separation from the defiled portion is called the imagined nature (parikalpita), the pure portion is called the perfected nature (pariniṣpanna), and the non-dual portion is the dependent nature. Therefore, if one sees one portion, the nature of the remaining portions is not different, and all are completely subsumed in perfect interpenetration. Here, the non-dual portion is spoken of in terms of the exhaustion of characteristics, so it is expressed by the body of empty space. In the commentary's reiterated distinctions, the world of sentient beings and the vessel world are represented by the first two bodies. "The karmic afflictions that are their causes of birth" is the third, the body of karmic retribution, explaining that when the preceding two kinds arise, because of afflictions and karma they are called retribution. "These are the defiled portion" concludes the above three. Next, explaining the pure portion: "the purity of the three vehicles" refers to the four bodies of śrāvakas, pratyekabuddhas, bodhisattvas, and tathāgatas. "These three vehicles in accord with whichever wisdom" raises the wisdom body; "in accord with whichever Dharma" raises the dharmakāya. These are that which knows and the Dharma that is known. "Their pure manifestation" concludes that the above six kinds are the pure portion. Empty space is not the known characteristics of the preceding two, so it is called the non-dual portion.
Second, from "this bodhisattva" onward, in explaining the mutual creation of the various bodies: including one's own body there are ten, and a single body is also ten; creating one another at a single turn makes one hundred and ten bodies, all manifesting with unobstructed sovereignty. In the text, three levels are provisionally distinguished: (1) with the sentient being body as the head, creating the ten such as one's own body; (2) with the land body as the head, creating them; (3) like this, up to the tenth, with one's own body as the head, creating those ten bodies, as should be known. In explaining why the various bodies can mutually create one another in this way, there are many causes, but three are briefly discussed: (1) based on the gateway of the interpenetration of dharmatā; hence this text first speaks of the equality of self and other bodies without discrimination, etc.; (2) based on the gateway of the mutual dependence of dependent origination, as the verse below says, "The bodhisattva is sovereign in the harmony of causes and conditions, and can even manifest a Buddha's body according to intent"; (3) based on the bodhisattva's sovereign power of wisdom: because in this stage one penetrates the unobstructed principle of the preceding two gateways, one is therefore able to create them. The commentary's explanation of "using the sentient being body to create one's own body" refers to the practice of gathering [sentient beings] created within that sovereignty. "Manifesting in various ways" refers to the practice of gathering others created within the sovereignty of awakened wisdom. The mutual creation of the various bodies is called "manifesting in various ways," all manifested in accord with the minds of beings.
Third, from "this bodhisattva" onward extensively reveals the ten bodies. First, in explaining the sentient being body, there are five phrases: (1) karma; (2) birth, which is retribution; (3) the defiled distinctions of afflictions and false thoughts; (4) form realm, and (5) formless realm distinctions; the latter two are opened according to retribution. Second, explaining the land body has ten characteristics. In the commentary, "a thousand," etc., explains the first three characteristics: one thousand is small, two thousand is medium, three thousand is immeasurable. Mentioning "a thousand," etc., includes the latter two, so it says "should be known." "The distinctions of pure and impure" explains the defiled characteristics and pure characteristics. "Vast," etc., explains the remaining characteristics, pointing out that they are identical to the first bhūmi. Next, "the nominal distinctions of the four bodies": the commentary explains specific characteristics, common characteristics, and distinctions, discriminating nominal designations because there is no self or person. That is, the distinctness of each body is called specific characteristic; the equality of the nominal meaning is called common characteristic. If designations are spoken of with respect to persons, why are they not spoken of in the place of the Buddha's body? Because the Buddha's superior virtues surpass all other persons.
Seventh, explaining the Tathāgata body itself has ten bodies: (1) "bodhi body," because it manifests the attainment of samyaksaṃbuddha; (2) "vow body," because it vows to be born in Tuṣita; (3) "transformation body" (nirmāṇakāya), because it is all the Buddha's responsive transformations; (4) "sustaining body," because his own relics sustain [the Dharma]; (5) "body adorned with marks and signs," because it is all the true saṃbhogakāya, being produced by meritorious karma; (6) "power body," because all light gathers and subdues sentient beings; (7) "wish-fulfilling body," because it attains sovereign liberation in mind with respect to all that is identical and not identical, mundane and supramundane: manifesting birth according to intent to show identity with the mundane is called "identical," while in reality it is supramundane, so it is called "not identical." Below explains the reason: because of sovereign liberation with respect to the supramundane, it can manifest identity; because of sovereign liberation with respect to the mundane, it can show non-identity; (8) "merit body," because it is the uncommon cause that can produce vast benefit, clarifying that merit surpasses ordinary beings and the Hinayāna, so it is called an uncommon cause; this great merit extensively manifests immeasurable bodies, wealth, and other characteristics, broadly gathering sentient beings; (9) "wisdom body," because it possesses unobstructed wisdom, and therefore this wisdom can perform all tasks, and can completely know the distinctions of those tasks. Performing all tasks explains the meaning of unobstructed; from "those tasks" onward concludes that it can know them; (10) "dharmakāya," because it is all the Tathāgatas' outflowless realm: the virtue of cessation of all Buddhas is called the outflowless realm, which among the ten Buddhas is called the Nirvāṇa Buddha; also, it is the Tathāgata's internally realized dharmakāya that is called the outflowless realm.
Eighth, explaining knowing the wisdom body: in the commentary sūtra there are eight explanations: the first two phrases distinguish the three wisdoms: (1) "deliberating" is the wisdom of hearing and thinking; (2) "skillfully and truly contemplating characteristics" is the wisdom of cultivation; (3) "subsumed by fruit and practice": distinguishing cause and fruit, that which is attained is called fruit, and its cause is called practice; (4) "mundane and supramundane": distinguished according to stage, prior to the path is called mundane, and from the path of seeing onward is called supramundane; (5) "three vehicles": distinguishing Mahāyāna and Hinayāna; (6) "common and uncommon": distinguishing coarse and fine, where coarse is cultivated in common, and fine is exclusively in the Mahāyāna; (7) "vehicle and non-vehicle": distinguishing gotra, having practiced the gotra of the three vehicles is called vehicle, not having practiced is non-vehicle; (8) "trainee and non-trainee": distinguishing cultivation and completion, practicing and seeking is called trainee, the ultimate fruit is non-trainee.
Ninth, explaining the dharmakāya: the commentary sūtra has five phrases: (1) "equal characteristic": immeasurable Dharma-gates, clarifying that they equal the one dharmakāya. That is, the Buddha's immeasurable dharmas demonstrate the identical single dharmakāya, so it says "equal." This is the Dharma of principle; (2) "indestructible characteristic": because it is grasped as heard. This is the true teaching among the scriptural teachings, expounded in accord with principle, so it says "as heard"; (3) "nominal distinctions of turning times": because distinct teachings are expounded at the time corresponding to the capacities of the transformed sentient beings. That is, when the capacities of the transformed beings mature, teaching distinctly according to their capacities is the provisional scriptural teaching; (4) "sentient beings and non-sentient beings": sentient beings have the dependent retribution of the six sense faculties, etc., while insentient things are called non-faculties; this is defiled phenomena; (5) "knowing the Triratna": knowing the foremost characteristic, meaning the Triratna is supreme.
Tenth, explaining the body of empty space has six phrases: (1) "immeasurable": vastly exhausting the endless; (2) "all-pervading": all physical forms; (3) "formless": because it cannot be seen; (4) "non-different": the characteristic of non-obstruction, not being limited and obstructed like material forms; (5) "boundless": the characteristic of the unconditioned, because it has no boundaries of initial arising or final cessation; (6) "distinguishing the body of visible form": able to accommodate and receive physical characteristics, because of matter they are discriminated, and one is fully able to know matter, so through understanding they are distinguished.