華嚴經探玄記 17.8

17.8

就序分中有三：初明器世間圓滿、二顯智正覺世間圓滿、三眾生世間圓滿。初義如前釋。第二中成等正覺等者，此是受用身二十一種功德，如《攝論》第五及《佛地論》第二並廣此文。今依彼二論，略示少分。初一句是總、餘二十句是別。初中具後二十殊勝德故，名為正覺，即稱正理而開覺。又離邪障之覺故名也。又正覺約理智，等覺約量智可知。論名不二現行。別中，二、不二念者，是一向無障殊勝功德，以離二障故、異凡小住二處故。又釋：於遠時方等境無知不知二念故，即由此故名等正覺。三、無相念者，彼論名趣無相，是調化方便功德，令他趣證無相涅槃故。又釋：名能入無二功德，謂自能入離有無相清淨真如，亦令他入故。四、住佛住者，是觀所調化功德，謂住大悲常觀世間故。又是任運佛事不休息功德，恒住聖天及梵住故。五、等一切佛者，是得一切佛相似事業功德。又於法身中所依意樂作業無別功德，謂所依智同、益生意同、報化業同，故云等也。六、到無礙趣者，是永斷所治功德，謂證得二障習滅，及修彼治道成就現前故。七、得不還法者，是伏外道功德，謂證教法彼不能轉，伏彼顯己正道法故。八、無礙境者，是伏魔怨德，謂違順中境不能礙心，及世八法不能拘礙。九、住不思議者，是安立法教功德，謂諸勝教出過尋思，非餘能測故。十、離三世者，論名遊於三世平等法性，是記別三世功德，謂記別去來皆如、現在分明無倒，故名平等。此中離者，離於三世記不明了故也。十一、於一切世界普現身者，是同時普於一切世界示現受用化身功德。十二、知一切法者，論名於一切法智無疑滯，是斷一切疑功德，謂於諸法自斷疑、得決定智，令他亦得。十三、具足成就一切妙行者，論名於一切行成就大覺，是入種種行功德，謂隨所化有情所宜，現同類身，令彼入故。十四、永滅疑惑者，是達當來法生智功德，謂過二乘境微細善種，如瓦石中細金種子，如是等境無倒遍知故。十五、離虛妄身者，論名不可分別，是自身無染德，謂非惑業苦雜染分別所起故。又隨其勝解如應現身，如末尼珠雖無分別，增上力故現金色身等。十六、能與菩薩無量智慧者，論名一切菩薩正所求智，是成就佛種不斷方便功德，謂諸菩薩依諸有情調伏方便，皆由如來增上力故，得聞法思修，次第獲得妙智，異類菩薩攝受付屬，展轉相續無間而轉。十七、住佛無二彼岸者，論名得佛無二住勝彼岸，是諸身諸度極成滿德故，謂法身無二、度行滿故。十八、具足乃至法門者，論名不相間雜。如來解脫妙智究竟，是受用身及土隨機應現互不雜等。此不可沮壞，是彼不間雜也。十九、究竟無量無邊者，論名證無中邊佛地平等，是三身方處無有分限功德。又是證真如離有為無為中邊相故，遠離方處中邊相故。此佛地，在後句中。又釋：世界無中邊故，佛現亦無中邊。無中邊故，即總無邊也。二十、法界等者，論名極於法界，是證得果相功德，謂窮清淨法界故。又是窮生死際，常現起作一切有情利樂功德，謂依淨界流起經法益生故。二十一、虛空等者，論名盡虛空性、窮未來際，雖經劫成壞，而空常無盡。此同自實德也。未來際無盡，期利他勝用常無休也。第二會初唯有初十句，准此釋知之。問：《佛地經》及《解深密經》辨十八圓滿受用土中，歎受用身有此二十一種功德。今此佛身在摩竭國，即是變化，何因亦得具此功德？設此化身約地上見具此德者，何故見佛而不見土？又此見化即為報者，豈地上菩薩不得兼見變化身耶？答：是知此中約十佛功德，見通五位、處該染淨，以二千法中亦有地前四十位故、地前地上同所見故、摩竭花藏融無二故。餘如前說。

In the Introductory Section, there are three parts: first, clarifying the perfection of the vessel-world; second, revealing the perfection of the world of the enlightened cognition; third, [clarifying] the perfection of the world of sentient beings. The first meaning is explained as before. In the second, "attained samyaksaṃbuddha" and so forth refer to the twenty-one kinds of virtues of the saṃbhogakāya, as the fifth fascicle of the Saṃgraha (Mahāyānasaṃgraha) and the second fascicle of the Buddhabhūmi-śāstra both elaborate upon this passage. Now, relying on those two treatises, I will briefly indicate a small portion. The first phrase is general, and the remaining twenty phrases are specific. In the first, because it possesses the latter twenty extraordinary virtues, it is called "samyaksaṃbodhi"; that is, one awakens in accord with the correct principle. Furthermore, it is so named because it is awakening free from perverse hindrances. Again, "samyak-" refers to the cognition of principle, and "saṃbodhi" refers to quantitative cognition, as is known. The treatise names it "non-dual active manifestation." Among the specific ones: Second, "non-dual thought" is the extraordinary virtue of absolute unobstructedness, because it is free from the two hindrances and differs from ordinary beings and small [vehicles] dwelling in two extremes. Another explanation: because regarding objects in distant times, directions, and so forth, there are no two thoughts of knowing and not knowing; it is precisely through this that he is named samyaksaṃbuddha. Third, "signless thought": that treatise names it "tending toward the signless"; it is the virtue of upāya for subduing and transforming, causing others to tend toward and realize signless nirvāṇa. Another explanation: it is named the virtue of being able to enter the non-dual, meaning that oneself is able to enter pure suchness free from the characteristics of existence and non-existence, and also causes others to enter it. Fourth, "dwelling in the dwelling of the Buddha" is the virtue of observing those who are to be subdued and transformed, meaning that abiding in great compassion, he constantly observes the world. Furthermore, it is the virtue of untiring, spontaneous Buddha-work, constantly abiding in the holy dwelling, the heavenly dwelling, and the brahma dwelling. Fifth, "equal to all Buddhas" is the virtue of attaining activities similar to all Buddhas. Furthermore, it is the virtue of having no difference in the fundamental intention and activities within the dharmakāya, meaning that the fundamental cognition is the same, the intention to benefit sentient beings is the same, and the activities of retribution and transformation are the same; hence it says "equal." Sixth, "reaching the unobstructed path" is the virtue of eternally severing what is to be countered, meaning that one realizes the cessation of the habit-energies of the two hindrances, and that one's cultivation of their antidotal path is accomplished and manifested before one. Seventh, "attaining the irrevertible Dharma" is the virtue of subduing non-Buddhists, meaning that having realized the taught Dharma, they cannot overturn it, subduing them to manifest one's own path of the correct Dharma. Eighth, "unobstructed realm" is the virtue of subduing the enmity of Māra, meaning that adverse and favorable conditions in the middle cannot obstruct the mind, and the eight worldly dharmas cannot bind it. Ninth, "dwelling in the inconceivable" is the virtue of establishing the Dharma and teachings, meaning that the supreme teachings transcend discursive thought and cannot be measured by others. Tenth, "free from the three times": the treatise names it "coursing in the equal dharmatā of the three times"; it is the virtue of prophesying the three times, meaning that prophesying the past and future are both as such, and the present is distinct and non-erroneous; hence it is called "equal." Here, "free from" means being free from unclear prophecy regarding the three times. Eleventh, "manifesting bodies everywhere in all worlds" is the virtue of simultaneously manifesting the saṃbhogakāya and nirmāṇakāya everywhere in all worlds. Twelfth, "knowing all dharmas": the treatise names it "cognition having no doubt or hesitation regarding all dharmas"; it is the virtue of severing all doubts, meaning that regarding all dharmas, oneself severs doubts and attains decisive cognition, causing others to attain it as well. Thirteenth, "fully accomplishing all wondrous practices": the treatise names it "accomplishing great awakening in all practices"; it is the virtue of entering various practices, meaning that in accordance with what is suitable for the sentient beings to be transformed, he manifests bodies of their same kind to cause them to enter. Fourteenth, "eternally extinguishing hesitation and doubt": it is the virtue of generating cognition that penetrates future dharmas, meaning that regarding the subtle good seeds that surpass the scope of the two vehicles—like subtle seeds of gold in tiles and stones—he universally knows such realms without error. Fifteenth, "free from a false body": the treatise names it "inconceivable through conceptual differentiation"; it is the virtue of one's own body being undefiled, meaning that it is not produced by the defiled conceptual differentiation of affliction, karma, and suffering. Furthermore, according to their inclinations he manifests bodies as appropriate; like a maṇi pearl, which although without conceptual differentiation, through predominant power manifests a golden body and so forth. Sixteenth, "able to bestow immeasurable wisdom upon bodhisattvas": the treatise names it "the cognition correctly sought by all bodhisattvas"; it is the virtue of the upāya of maintaining the Buddha lineage without interruption, meaning that the bodhisattvas, relying on the upāyas of subduing sentient beings, all by the predominant power of the Tathāgata, are able to hear the Dharma, reflect, and cultivate, progressively attaining wondrous wisdom, and bodhisattvas of different classes take hold of and are entrusted with it, successively continuing without interruption. Seventeenth, "dwelling on the non-dual other shore of the Buddha": the treatise names it "attaining the supreme other shore of the Buddha's non-dual dwelling"; it is the virtue of the ultimate perfection of all bodies and all pāramitās, meaning that the dharmakāya is non-dual and the pāramitā practices are complete. Eighteenth, "fully possessing... dharma gates": the treatise names it "not mutually mingled." The Tathāgata's ultimate wondrous wisdom of liberation is the saṃbhogakāya and pure lands manifesting in response to faculties without mutually mingling, and so forth. This cannot be destroyed; this is what is meant by "not mutually mingled." Nineteenth, "ultimately immeasurable and boundless": the treatise names it "realizing the equality of the Buddhabhūmi without middle or boundary"; it is the virtue of the three bodies having no limits of direction or place. Furthermore, it is because realizing suchness is free from the characteristics of middle and boundary of the conditioned and unconditioned, and is far removed from the characteristics of middle and boundary of directions and locations. This Buddhabhūmi is in the latter clause. Another explanation: because worlds have no middle or boundary, the Buddha's manifestations also have no middle or boundary; because they have no middle or boundary, they are universally boundless. Twentieth, "equal to the dharmadhātu...": the treatise names it "reaching the utmost limit of the dharmadhātu"; it is the virtue of realizing the characteristics of the fruit, meaning exhausting the pure dharmadhātu. Furthermore, it exhausts the limit of saṃsāra, constantly manifesting and producing the virtue of benefiting and bringing joy to all sentient beings, meaning that relying on the pure realm, he pours forth sūtras and teachings to benefit sentient beings. Twenty-first, "equal to space...": the treatise names it "exhausting the nature of space and exhausting the limits of the future"; though passing through the formations and disintegrations of kalpas, space is constantly inexhaustible. This corresponds to his own real virtue. The limit of the future being inexhaustible means that his supreme function of benefiting others is constantly without cessation. At the beginning of the second assembly there are only the first ten phrases; understand it by analogy to this explanation. Question: The Buddhabhūmi-sūtra and the Sandhinirmocana Sūtra, in distinguishing the eighteen perfections of the saṃbhoga-land, praise the saṃbhogakāya as possessing these twenty-one virtues. Now this Buddha body is in the country of Magadha, which is a transformation [body]; by what reason does it also come to possess these virtues? If this transformation body, viewed in terms of those above the bhūmis, is seen to possess these virtues, why is the Buddha seen while the land is not seen? Furthermore, if this seeing of the transformation [body] is considered the saṃbhoga[kāya], could it be that bodhisattvas above the bhūmis cannot simultaneously see the transformation body? Answer: One must understand that here, in terms of the virtues of the ten Buddhas, the seeing extends across the five stages and the locations encompass the defiled and pure. Because within the two thousand dharmas there are also the forty stages prior to the bhūmis, because those prior to the bhūmis and those above the bhūmis share the same perception, and because Magadha and Padmagarbha interpenetrate without duality. The rest is as explained before.