華嚴經探玄記 2.22

2.22

第二攝生三業成益不虛。於中初一句總標就機，謂其身遍坐，具三業故。一切道場者，有三類：一遍一切須彌山界、二遍一切樹形等界、三遍一切塵道重重如帝網界。故下文云「是盧遮那佛常轉法輪處。」又下結通，皆依此文。別中，初二句先明意業：一攝生意業，謂了知根器，故云悉知一切等也。二明成益不虛，謂以慧日破眾生癡闇，故云智慧日等。次有三句明身業：一依土現身，故云悉能等。二依身放光，一光體通三際，故云三世光。二光照三世境，亦云三世光，皆從智慧大海中出，故云智海光明。所照機境，熟故名淨。無量光明者，光攝眷屬。又亦多故無量。又照淨顯深，無量明廣。次二句明語業：初明實教無改動，故云不壞。二明教所依因，故云以力無畏等。以者，由也，此即望前為因義。又以猶用也，用此力等開方便門，教化眾生成此權教，是故望後權教亦是所依。又自在力光者，通用無礙，該於權實。成益三業竟。第三用歸如中，先明身業，謂雖普現多處，即用同體，故云如空。而無來去，以普遍故、不動故。《起信論》云「雖起大用，而亦無有用相可得。」此則用而常寂也。次二句明意業：一遣妄、二順真。又初會性永無、二實相不滅。又前了其不有、後證其不無。《中邊論》云「無二有。此無是二，名空相。」斯之謂也。又此亦是釋成前義，謂何因普現而無來去？釋云：以了達無性。何以去來而是無性？以彼去來順平等故。順平等之大用，無明闇盡，名一切光明。不失大用，故云普現諸佛所行。下一句明語業。諸佛世界者，諸所遍處也。不思議音者，所順多繁，故云不思。此上三三業，各一總、二別。又初總、餘二別。又三三九為別、最正覺為總。同異成壞，準思可見。智正覺竟。

Second, the three karmas that gather sentient beings accomplish benefits that are not in vain. Therein, the first sentence generally indicates approaching capacities: 'his body sat everywhere' because it is endowed with the three karmas. 'All bodhimaṇḍas' has three categories: first, pervading all Sumeru-mountain realms; second, pervading all realms shaped like trees and the like; third, pervading all realms in each dust particle, layer upon layer like Indra's net. Therefore, the text below states: 'This is where the Buddha Rocana constantly turns the wheel of the Dharma.' Also, the conclusion and penetration below all rely on this text. In the particular parts, the first two sentences first clarify mental karma: first, the mental karma that gathers sentient beings, meaning clearly knowing the capacities and vessels, hence saying 'fully knowing all', and so forth. Second, clarifying that accomplishing benefits is not in vain, meaning using the sun of wisdom to shatter the darkness of sentient beings' ignorance, hence saying 'the sun of wisdom', and so forth. Next, there are three sentences clarifying physical karma: first, manifesting the body relying on the land, hence saying 'fully able to', and so forth. Second, emitting light relying on the body: first, the essence of the light penetrates the three boundaries of time, hence called 'light of the three times'; second, the light illuminates the realms of the three times, also called 'light of the three times'—both emerge from the great ocean of wisdom, hence called 'the light of the ocean of wisdom'. The realm of capacities illuminated is called 'pure' because it is mature. 'Immeasurable beams of light' means the light gathers retinue; again, because they are numerous, they are 'immeasurable'. Furthermore, illuminating purity reveals depth, and immeasurability clarifies breadth. The next two sentences clarify verbal karma: first, clarifying that the real teaching is without alteration, hence saying 'indestructible'. Second, clarifying the cause upon which the teaching relies, hence saying 'by means of the powers, fearlessnesses', and so forth. 'By means of' (*yi*) means 'due to'; this is the meaning of being the cause with respect to the former. Again, *yi* is like 'using': using these powers and so forth, he opens the gate of upāya and teaches sentient beings to establish this provisional teaching; therefore, with respect to the subsequent provisional teaching, it is also that upon which it relies. Furthermore, 'the light of the power of sovereignty' refers to universal function being unimpeded, encompassing both provisional and real. The three karmas that accomplish benefits are finished. Third, in returning to suchness via function, it first clarifies physical karma: although universally manifesting in many places, function is immediately identical to essence, hence saying 'like space'. Yet there is no coming or going, because it is pervasive and unmoving. The *Awakening of Faith* states: 'Although great function arises, yet there are no characteristics of function to be found.' This is functioning while ever tranquil. The next two sentences clarify mental karma: first, discarding the false; second, according with the true. Again, first, uniting with the nature which is eternally non-existent; second, the true characteristic is not annihilated. Again, the former clearly knows non-existence; the latter realizes non-non-existence. The *Madhyāntavibhāga* states: 'The non-existence of duality exists; this non-existence is duality, which is called the characteristic of emptiness.' This is what it refers to. Furthermore, this also explains and establishes the previous meaning: due to what cause does he universally manifest without coming or going? The explanation says: because he thoroughly understands naturelessness. Why are coming and going natureless? Because that coming and going accords with impartiality. The great function of according with impartiality, in which the darkness of ignorance is extinguished, is named 'all light'. Not losing the great function, it says: 'universally manifesting that which is traversed by all buddhas.' The next sentence clarifies verbal karma. 'All buddha worlds' refers to all the places pervaded. 'Inconceivable voices': because that which is accorded with is manifold and vast, it is called 'inconceivable'. In the above three groups of three karmas, each has one general and two particular. Again, the first is general and the remaining two are particular. Again, three times three makes nine particulars, and 'highest samyaksaṃbodhi' is the general. Identity and difference, accomplishment and destruction, can be seen by considering them accordingly. The jñāna-abhisambuddha is finished.