華嚴經探玄記 14.49.1

14.49.1

第三「是三昧現在前」下明受位分。 於中有六：一隨何等座者，如世王子受職之時，在閻浮金白象寶座。 菩薩亦爾，受佛職時，在於大寶蓮華王座。 二隨何等身者，如輪王子，玉女寶生，具足王相，為得位身。 菩薩亦爾，殊妙之形為受職身。 三隨何等眷屬者，如輪王子受位之時，文武百貴共相輔弼。 菩薩如是，受佛職時，諸大菩薩共相圍遶。 四隨何等相者，如世王子受位之時，掃治衙巷、懸繒幡蓋、鐘鼓振響。 菩薩如是，受佛職時，振動大地，惡道休息，放光普照世界嚴淨，以此為相。 五隨何等出處者，如世王子受職之時，口出赦書、恩及天下，獄囚得脫、庫出賜臣。 菩薩如是，十處放光，令惡道出離、菩薩增行。 六隨所得位者，如世王子受位之時，父王手執金鍾盛四海水灌太子頂，即名灌頂輪王。 菩薩如是，十方諸佛白毫所放一切智光入菩薩頂，名受佛位。 此六段經，前三段文，論家一處釋； 次二亦一處釋； 後一別釋。 就初座中有十相：一華王是主相，以自在故。 二周圓等是量相，以廣大故。 三眾寶等是勝相，以具德故。 四過於等是地相，以是生處故。 五出世等是因相，以從彼生故。 六知一切等是成相，以空慧所成故，如世蓮華種植所成。 七光明等是第一義相，如世蓮華令心取著，菩薩華座善照法界。 論約照理、經約照事可知。 八功德相，經無此句，以與地相相似，故不辨也。 又此明所生果相與前異也。 九瑠璃等是體相，以莖等是體狀故。 十無量光等是莊嚴相，以德用備故。 二「爾時」下明隨何等身，身體姝妙廣稱華座。 三「即時」下明隨何眷屬，謂處座得定，心敬目瞻。 四「是菩薩昇」下明隨何等相，有五相：一動地、二息苦、三光照、四嚴界、五見佛等。 五「何以故」下明隨何出處。 言何以故者，徵前起後。 論言以出光明故，總釋出處也。 文中有三：初十處放光； 二「爾時」下由光普照，諸佛菩薩咸皆覺知； 三「即時」下由覺知故，下位菩薩俱來供養。 就初中，此十光明論攝為三：前之九種是利益業，謂初五益凡夫； 次二益一乘； 後二益菩薩。 又八九十此三名為發覺業，謂第八發覺從初發心乃至九地業，第九發覺十地菩薩，第十發覺一切諸佛。 又八九二光名攝伏業，謂第八能攝，能令九地已還菩薩咸來供養； 第九能伏，能使魔宮隱蔽。 就第十頂光中有四：初照十方、二成光臺、三設供養、四入足下。 初二可知。 就供養中有三：先顯供勝、二正供佛、三明供益。 言必定無上道者，論有二釋：言於地中決定義故，此約地上證決定也。 言復有異義等，約下位令入正定益，謂定不放逸者離惡定也。 所作之事決定心者，集善定也。 言入佛足下者，遠公三釋：一就教相，頂光入足顯深敬故。 二約相顯實，菩薩智光證入佛境，從下趣入名入足下，故論名為平等智攝。 三約實以論，菩薩自已因行趣成果時，從下證入名入佛足。 第二「爾時」下由光普照令一切諸佛菩薩咸知。 第三「即時」下明由覺知故令有所作。 於中二：先下地菩薩來此興供，謂先供養、後得益； 二同位菩薩德光相助，亦先光入、後明益。 良以菩薩內有萬德故，於胸前有萬字相現。 論釋可知。 第六「爾時諸佛」下明隨所得位。 於中有四：謂法、喻、合、結。 就初法說中亦四：一放光、二入頂、三得益、四結位。 初中，光有十業：一名益智，是利益業； 二因業； 三照示佛力，令他恭敬，名敬業； 四勸進等，名勸進業； 五十方等，名振動業； 六滅除等，名止業； 七降伏業； 八示現業； 九卷舒業； 十示神通等，是變化業。 二入頂者，事光入頂，即是法光入心，增位故也。 論名如來光明。 彼菩薩迭互智平等攝受者，謂菩薩頂光入佛足，是上進故也。 佛光入菩薩頂，下攝故也。 因果迭合，故云平等。 身光即智，故云智也。

Third, from "When this samādhi is presently manifest" downward explains the section on receiving the position. Within this there are six [parts]: First, according to what kind of seat: just as when a prince of the world receives his office, he sits upon a jambūnada-gold jewel-throne [borne by] white elephants; the bodhisattva is also like this—when receiving the office of a Buddha, he sits upon the king of seats of a great jewelled lotus flower. Second, according to what kind of body: just as a cakravartin's prince, born of the jewel of the jade maiden and fully endowed with the royal marks, is a body that attains the position; the bodhisattva is also like this, having an extraordinarily sublime form as the body receiving the office. Third, according to what kind of retinue: just as when a cakravartin's prince receives the position, the hundred nobles of civil and military [service] assist him together; the bodhisattva is likewise—when receiving the office of a Buddha, the great bodhisattvas surround him together. Fourth, according to what kind of signs: just as when a prince of the world receives the position, the offices and streets are swept and cleared, silk banners and canopies are hung, and bells and drums resound; the bodhisattva is likewise—when receiving the office of a Buddha, the great earth quakes, the evil destinies cease, and he emits light everywhere illuminating the worlds to adorn and purify them, taking this as the sign. Fifth, according to what kind of source of emergence: just as when a prince of the world receives his office, an edict of pardon is issued from his mouth, grace reaches all under heaven, prisoners obtain release, and gifts from the storehouses are bestowed upon the ministers; the bodhisattva is likewise—he emits light from ten places, causing the evil destinies to be escaped and bodhisattvas to advance in practice. Sixth, according to the position that is attained: just as when a prince of the world receives the position, the father king holds a golden vessel filled with the water of the four oceans in his hand and consecrates the crown of the prince's head, which is termed the consecrated cakravartin; the bodhisattva is likewise—the light of all-knowledge emitted from the white ūrṇā of all the Buddhas of the ten directions enters the crown of the bodhisattva's head, which is termed receiving the position of a Buddha. Of these six passages of the sūtra, the commentator explains the first three passages in one place; the next two are also explained in one place; and the last one is explained separately. In the initial [matter of the] seat, there are ten aspects: 1. "King of flowers" is the master-aspect, because of mastery. 2. "Circumference", etc., is the measure-aspect, because of being vast. 3. "Many jewels", etc., is the superior-aspect, because it is fully endowed with virtues. 4. "Surpassing", etc., is the ground-aspect, because it is the place of arising. 5. "Transcending the world", etc., is the cause-aspect, because it is born from that. 6. "Knowing all", etc., is the accomplishment-aspect, because it is accomplished through empty wisdom, just as worldly lotus flowers are accomplished through planting. 7. "Radiance", etc., is the ultimate-truth aspect; just as worldly lotus flowers cause the mind to grasp and attach, the bodhisattva's flower seat well illuminates the dharmadhātu. That the treatise treats it in terms of illuminating principle and the sūtra treats it in terms of illuminating phenomena can be known. 8. The virtue-aspect: the sūtra lacks this phrase, and because it is similar to the ground-aspect, it is not distinguished; furthermore, this clarifies that the aspect of the resulting fruit produced differs from the previous one. 9. "Vaidūrya", etc., is the essence-aspect, because the stem and so forth are the shapes of its essence. 10. "Immeasurable light", etc., is the adornment-aspect, because virtues and functions are fully equipped. Second, from "At that time" downward clarifies according to what kind of body: the body is extraordinarily sublime and vast, matching the flower seat. Third, from "Instantly" downward clarifies according to what retinue: namely, dwelling on the seat and attaining samādhi, with minds reverent and eyes gazing. Fourth, from "This bodhisattva ascends" downward clarifies according to what kind of signs; there are five signs: first, shaking the earth; second, halting suffering; third, illumination by light; fourth, adorning the realm; fifth, seeing the Buddhas, etc. Fifth, from "Why is that?" downward clarifies according to what source of emergence. Saying "Why is that?" inquires into what precedes and introduces what follows. The treatise says that because of emitting light, this generally explains the source of emergence. Within the text there are three [parts]: first, emitting light from ten places; second, from "At that time" downward, due to the light illuminating everywhere, all the Buddhas and bodhisattvas become aware of it; third, from "Instantly" downward, because of this awareness, the bodhisattvas of lower ranks all come to make offerings. Within the first, these ten radiances are subsumed by the treatise under three: the preceding nine are beneficial activities, namely, the first five benefit ordinary beings; the next two benefit the one vehicle; the last two benefit bodhisattvas. Furthermore, the eighth, ninth, and tenth—these three—are called activities of awakening: the eighth awakens the activities from the initial aspiration up to the ninth bhūmi; the ninth awakens the bodhisattvas of the tenth bhūmi; the tenth awakens all the Buddhas. Furthermore, the eighth and ninth lights are called activities of gathering and subduing: the eighth can gather, being able to cause bodhisattvas up to and including the ninth bhūmi to all come and make offerings; the ninth can subdue, being able to cause the palaces of Māra to be obscured. Within the tenth light from the crown of the head, there are four [parts]: first, illuminating the ten directions; second, forming a light terrace; third, presenting offerings; fourth, entering beneath the feet. The first two can be known. Within presenting offerings there are three: first, revealing the superiority of the offerings; second, directly offering to the Buddhas; third, clarifying the benefit of offering. Regarding "definitely [attaining] the unexcelled path", the treatise has two explanations: saying that it is the meaning of certainty within the bhūmis, this concerns the realization of certainty on the bhūmis; saying "there is also another meaning", etc., concerns the benefit of causing lower ranks to enter right certainty—namely, certainty without negligence means departing from wrong certainty, and a mind decisive in the tasks undertaken means collecting good certainty. Regarding "entering beneath the Buddha's feet", Master Yuan has three explanations: 1. With respect to doctrinal signs, the light from the crown entering the feet reveals profound reverence. 2. In terms of signs revealing reality, the bodhisattva's light of wisdom realizes and enters the Buddha-sphere; entering by advancing from below is called entering beneath the feet, so the treatise calls it being gathered by equal wisdom. 3. Discussing it in terms of reality, when the bodhisattva's own causal practice advances toward the resulting fruit, realizing and entering from below is called entering the Buddha's feet. Second, from "At that time" downward, because the light shines everywhere, all the Buddhas and bodhisattvas are made aware of it. Third, from "Instantly" downward clarifies that, due to their awareness, they are made to act. Within this there are two: first, bodhisattvas of lower bhūmis come here to raise offerings—namely, first making offerings, and afterwards attaining benefit; second, bodhisattvas of the same rank assist with the light of virtue—also first the light enters, and afterwards the benefit is clarified. Indeed, because the bodhisattva inwardly possesses myriad virtues, the sign of the svastika (wan character) appears on the chest. The treatise's explanation can be known. Sixth, from "At that time the Buddhas" downward clarifies according to the position that is attained. Within this there are four: namely, the Dharma, the metaphor, the application, and the conclusion. Within the initial Dharma explanation there are also four: first, emitting light; second, entering the crown of the head; third, attaining benefit; fourth, concluding the position. Within the first, the light has ten activities: 1. Benefiting wisdom, which is beneficial activity. 2. Causal activity. 3. Illuminating and revealing the Buddha's power so as to cause others to be reverent, called reverential activity. 4. Exhorting and advancing, etc., called exhortative activity. 5. [Shaking] the ten directions, etc., called quaking activity. 6. Extinguishing, etc., called halting activity. 7. Subduing activity. 8. Manifesting activity. 9. Rolling up and unfurling activity. 10. Showing supernatural powers, etc., which is transformative activity. Second, entering the crown: the phenomenal light entering the crown is precisely the light of Dharma entering the mind, because of augmenting the position. The treatise calls it the Tathāgata's light. "Those bodhisattvas' reciprocal equal gathering by wisdom" means that the light from the bodhisattva's crown entering the Buddha's feet is because of advancing upward; the Buddha's light entering the bodhisattva's crown is because of gathering from below. Cause and fruit reciprocally unite, hence it says "equal". The physical light is precisely wisdom, hence it says "wisdom".