華嚴經探玄記 2.48

2.48

第七化樂天眾有十：初以緣起無作分別諸法。二有三釋：一云觀三有二，我之實性故。一云一切有者，理有也。我者，情計也。情理不二，故云真實。《佛性論》云「真諦無人法故不有，顯二空故不無。」又人法無不無、二空有不有。於俗諦分別性故不有，依他性故不無；又分別不定無，依他不定有。是故二諦俱離有無也。又《辨中邊論》（云云）。又云佛雖現有，然於有求佛不得，以有即真實是無有故。云觀一切有真實，佛雖現我，然我求佛不得，以我即真而是無我故，云觀我真實。偈中存後釋。三能滅眾生愚癡之慧，圓滿在於佛果故。四圓音普悅，起彼勇修。五十蓮華藏微塵數相海，故云具足無盡，如〈相海品〉說。好功德者是小相，如〈小相功德品〉說。六三世劫事在佛智中照不雜亂，故云次第。此偏約過去，偈中具也。七福智無涯利益眾生，又長眾生無邊福智。下偈順初釋。八緣起事身同，法性普遍。無礙者，有七：一質不礙身。二身不礙質。三遍不礙隱，謂機不感處，雖遍而隱。四滿不礙分，謂應機現長短，而不礙滿虛空。五坐不礙行等。六一不礙多，謂諸方現多而恒即一。七理不礙事，謂空界者，界猶性也，即性空理；跏坐是事，緣起融通故無礙。餘諸根等準之。九業行緣起巧為機現，名方便無盡。是機所緣故，復云境。十一切眾生善惡因果，同在法界而無來去，故云等觀。頌中十，各頌一。初中，化有三義：一化起所依、二顯化無體、三化現似有。初半偈頌初義，謂上句頌一切法即所依也，下句頌分別化即所起也；次句頌無體；下句頌現有，謂佛與眾生互為緣起故也。二中，初半頌觀一切有及我，謂俱無所有；後半頌真實及結人也。三中，初半頌離癡、後半頌慧滿及結名。力是天名。四，初半頌佛音、下半頌發起喜勇及結。五，初半頌佛相好、後半頌無盡及結。六，初半頌過去無量劫等、後半頌智慧憶念。七，初半頌種種功德智慧體、後半正頌福智及結，餘略不頌。結中淨知見既是淨光勝天，何故名如來者？以此天等即是佛故，如上辨。八頌空界坐無礙中，前長行明果用，此中頌彼因行，謂初句時多、次德滿、次勇修、下結名。九，初半頌方便境、後半頌無盡力及結。謂能現法之力周普，故云無盡。十，初半頌眾生業行苦樂、次句頌等觀、下句結照是華光也。又亦可此頌第九門、前頌第十，思之可見。

Seventh, the host of the Nirmāṇarati heavens has ten [teachings]: First, analyzing all dharmas through the non-action of dependent origination. Second, there are three interpretations: One says it means contemplating the real nature of the three existences and the two selves. Another says that 'all existences' refers to rational existence; 'self' refers to imaginative imputation. Sentiment and principle are non-dual, hence called 'real'. The Fo xing lun says: 'Because the ultimate truth lacks persons and dharmas, it is not existent; because it reveals the twofold emptiness, it is not non-existent.' Furthermore, the non-existence of persons and dharmas is not non-existent, and the existence of the twofold emptiness is not existent. In terms of conventional truth, due to the conceptualized nature it is not existent, and due to the dependent nature it is not non-existent; also, the conceptualized is not definitively non-existent, and the dependent is not definitively existent. Therefore, the two truths both transcend existence and non-existence. Also, the Madhyāntavibhāga-śāstra [states] (and so on). It also says that although the Buddha appears existent, seeking the Buddha in existence is unattainable, because existence itself being real is non-existence; hence it says 'contemplating the reality of all existences.' Although the Buddha appears as a self, seeking the Buddha in the self is unattainable, because the self itself being real is non-self; hence it says 'contemplating the reality of the self.' The gāthās preserve the later interpretation. Third, the wisdom capable of extinguishing the ignorance of sentient beings is fulfilled in the Buddha-fruit. Fourth, the perfect voice universally delights, giving rise to their vigorous cultivation. Fifth, the ocean of minor marks numbering as many as the dust motes of ten Padmagarbha [worlds], hence said to be 'replete and inexhaustible,' as explained in the 'Chapter on the Ocean of Marks.' The 'good virtues' are the minor marks, as explained in the 'Chapter on the Virtues of the Minor Marks.' Sixth, the events of the kalpas of the three times are illuminated without confusion in the Buddha's wisdom, hence called 'in sequence.' This is biased toward the past, fully [treated] in the gāthās. Seventh, blessings and wisdom are boundless, benefiting sentient beings; moreover, cultivating the boundless blessings and wisdom of sentient beings. The gāthā below accords with the first interpretation. Eighth, the physical bodies of dependent origination are identical with the omnipresence of the dharmatā. Unobstructedness has seven [aspects]: 1. Form does not obstruct the body. 2. The body does not obstruct form. 3. Omnipresence does not obstruct concealment; that is, where capacities do not respond, though omnipresent it remains concealed. 4. Pervasion does not obstruct partiality; that is, manifesting long or short according to capacities, yet without obstructing pervasion of empty space. 5. Sitting does not obstruct walking, etc. 6. The one does not obstruct the many; that is, manifesting as many in various directions while perpetually being one. 7. Principle does not obstruct phenomena; that is, 'realm of space'—'realm' is like 'nature', namely the principle of empty nature; sitting cross-legged is a phenomenon; dependent origination interpenetrates, hence unobstructed. The remaining sense faculties, etc., are to be understood accordingly. Ninth, the karmic activities of dependent origination skillfully manifest for capacities, called inexhaustible upāya. Being the cognitive object of capacities, it is also called 'sphere'. Tenth, the wholesome and unwholesome causes and fruits of all sentient beings are equally within the dharmadhātu without coming or going, hence called 'equal contemplation.' In the verses there are ten, each praising one [teaching]. In the first, manifestation has three meanings: 1. the locus upon which manifestation arises; 2. revealing manifestation to have no substantial entity; 3. manifestation appearing as if existent. The first half-gāthā praises the first meaning: the upper line praises all dharmas, which is the locus; the lower line praises analyzing manifestation, which is what arises; the next line praises the absence of an entity; the bottom line praises appearing existent, meaning the Buddha and sentient beings serve as dependent origination for each other. In the second, the first half-gāthā praises contemplating all existences and the self, meaning both have nothing existent; the second half praises reality and concludes with the person. In the third, the first half praises leaving ignorance; the second half praises wisdom's fulfillment and concludes with the name. 'Strength' is the devaputra's name. In the fourth, the first half praises the Buddha's voice; the second half praises generating joy and vigor and concludes. In the fifth, the first half praises the Buddha's marks and characteristics; the second half praises inexhaustibility and concludes. In the sixth, the first half praises the immeasurable kalpas of the past, etc.; the second half praises wisdom and recollection. In the seventh, the first half praises the substance of various virtues and wisdom; the second half specifically praises blessings and wisdom and concludes; the rest is omitted and not praised. In the conclusion, since Pure Vision is the devaputra Pure Light Excellence, why is he called Tathāgata? Because this deva and the others are themselves the Buddha, as analyzed above. In the eighth, praising the unobstructed sitting in the realm of space, the preceding prose explained the fruit and function, while here it praises their causal practice: the first line refers to many times; the next, fulfillment of virtue; the next, vigorous cultivation; the bottom concludes with the name. In the ninth, the first half praises the sphere of upāya; the second half praises inexhaustible strength and concludes. The power capable of manifesting dharmas is all-pervading, hence called inexhaustible. In the tenth, the first half praises the karmic activities, suffering, and pleasure of sentient beings; the next line praises equal contemplation; the bottom line concludes with illumination, which is Flower Light. Alternatively, this may praise the ninth teaching and the previous praise the tenth; reflecting on it makes this evident.