大方廣佛華嚴經疏 10.21

10.21

三「普入」下明體相用。此定相用無量無邊，皆悉依於如來藏說。略舉其要，句有十三，門乃有十，以後二門收五句故；攝為六對，後之二門各一對故。文有四節，義唯有三，至下當明。言六對者，初二句明體用一對。謂無分別智證平等性以為定體，影現法界為勝用也。謂以因因性證彼因性，成彼果性顯果果性。如是佛性則具七義：一真、二實、三、善四常、五樂、六我、七者清淨。生佛之性本末不殊，況佛果果豈不平等？佛平等性即如來藏，是故但入如來藏身，即是已入佛平等性。此為第一契合佛性門也。言勝用者，即示眾影像門，謂能現能生身土智影也。次二深廣一對。廣者無邊，不在內外故。大者無上，究竟實際故。無礙者，無所障故，同於虛空。成上三義，通為廣大無礙門。後句即入法海漩澓門，漩即深也。三有二句出納一對。初出生三昧門，謂若自相、若共相等，一切三昧皆從此生，此為諸定本故。後攝受法界門，終歸此故、法界體性故。四有二句境智一對。初句能成佛智門，謂不體此理，非佛智故。後示現諸境門。然安立言，總有三種：一者世界，安立依報；二者聖教，安立妙義；三者觀智，安立諦相。皆法界藏顯示現前。五有二句，即依正含容門，為內外含容對。謂內含因果智力、外令塵容法界，由塵全依法界藏現，同真性故。六有三句，即成就攝持門，為成持人法對。謂初成果人功德大願，後持法輪令不斷絕，由斯玄理法眼常全故。上言四節者，初四句明無幽不入，釋上毘盧遮那遍照之義；次四句無德不生，釋上一切諸佛之義；次二句內外含容，釋上藏義；後三句成德持法，釋上身義。言義唯有三者，體、相、用也。入平等性，是定體也。廣大同空，是定相也。餘皆定用。此三圓融，總為無礙普賢三昧。二「如此」下，類通十方及諸塵道。於中有二：初舉此、後「如是」下類彼。類彼中二：初明平遍法界、後明重疊無盡。前中十一句，初一總明，謂盡窮法界；後十別指，以彰曲盡。一盡虛空界、二於空中盡十方處、三於十方中遍三世時、四於三世中微細物處謂毛端等、五凡諸小隙無礙之處、六或廣大百千由旬等處、七人天日月光明等處、八盡佛眼見處、九盡神力到處、十佛身能現之處。此第十句有二義：一者結上，國土之言通十一段；二者成下，以是身內之剎為微細故。

Third, from "universally enters" onward explains the essence, marks, and function. The marks and function of this samādhi are measureless and boundless, yet all are expounded in reliance upon the tathāgatagarbha. Briefly presenting the essentials, there are thirteen clauses, which constitute ten gateways, because the last two gateways subsume five clauses; they are gathered into six pairs, because each of the last two gateways forms one pair. The text has four sections, but the meanings are only three, as will be clarified below. Regarding the six pairs: the first two clauses explain the pair of essence and function. That is, non-conceptual wisdom realizes the nature of sameness to constitute the essence of the samādhi, and reflecting throughout the dharmadhātu is its sublime function. This means that by the nature of the cause-of-the-cause, one realizes that causal nature, accomplishes that fruition nature, and reveals the nature of the fruition-of-the-fruition. Such Buddha-nature possesses seven meanings: first, true; second, real; third, good; fourth, permanent; fifth, blissful; sixth, self; and seventh, pure. Since the nature of sentient beings and Buddhas does not differ between root and branch, how could the Buddha's fruition-of-the-fruition not be of sameness? The sameness nature of the Buddha is precisely the tathāgatagarbha; therefore, merely by entering the tathāgatagarbha body, one has already entered the Buddha's nature of sameness. This is the first gateway: tallying with Buddha-nature. Regarding the sublime function: this is the gateway of showing the reflections to the multitude, meaning being able to manifest and generate the reflections of bodies, lands, and wisdom. The next two clauses are the pair of depth and vastness. "Vast" means boundless, being neither inside nor outside. "Great" means unsurpassed, culminating in the ultimate reality. "Unobstructed" means having nothing that impedes, being identical to empty space. Fulfilling the above three meanings, they together form the gateway of vast, great non-obstruction. The latter clause is the gateway of entering the whirlpools of the ocean of Dharma; "whirlpool" signifies depth. Third, there are two clauses forming the pair of emerging and gathering. The first is the gateway of generating samādhis, meaning whether self-marks, common marks, or the like, all samādhis are born from this, for this is the root of all concentrations. The second is the gateway of gathering the dharmadhātu, for ultimately all return to this, and because it is the essential nature of the dharmadhātu. Fourth, there are two clauses forming the pair of object and wisdom. The first clause is the gateway of being able to accomplish Buddha-wisdom, meaning that without realizing this noumenon, it is not Buddha-wisdom. The second clause is the gateway of manifesting various realms. Now, regarding the word "establishment," there are three kinds in all: first, the world, establishing circumstantial retribution; second, the holy teachings, establishing the wondrous meaning; third, contemplative wisdom, establishing the marks of the truths. All are displayed and made manifest right before us by the dharmadhātu-garbha. Fifth, there are two clauses, which are the gateway of circumstantial and direct [retributions] mutually containing [each other], forming the pair of inner and outer containment. This means internally containing causal and fruition wisdom and powers, and externally causing a dust mote to contain the dharmadhātu, because dust motes manifest entirely in reliance on the dharmadhātu-garbha and are identical with the true nature. Sixth, there are three clauses, which are the gateway of accomplishment and preservation, forming the pair of accomplishing and preserving persons and dharmas. That is, the first accomplishes the meritorious qualities and great vows of the fruition person, and the latter preserves the wheel of the Dharma, keeping it from being cut off, because through this profound noumenon the Dharma-eye is always complete. Regarding the four sections mentioned above: the first four clauses explain that there is no obscurity it does not enter, interpreting the above meaning of Vairocana's "universal illumination"; the next four clauses show that there is no virtue it does not generate, interpreting the above meaning of "all Buddhas"; the next two clauses show inner and outer containment, interpreting the above meaning of "garbha" (treasury); the last three clauses accomplish virtue and preserve the Dharma, interpreting the above meaning of "body." Regarding the statement that the meanings are only three: they are essence, marks, and function. Entering the nature of sameness is the essence of the samādhi. Being vast and great like empty space is the mark of the samādhi. The rest are all the functions of the samādhi. These three perfectly interpenetrate to form the unobstructed Samantabhadra samādhi as a whole. Second, from "just as [in this world]" onward, it analogously extends to the ten directions and the tracts of all dust motes. In this there are two parts: first, adducing this [world]; later, from "in like manner" onward, analogizing those [worlds]. In analogizing those [worlds] there are two parts: first, explaining the level pervasion of the dharmadhātu; later, explaining the endless layering. In the former there are eleven clauses: the first explains generally, meaning exhausting the dharmadhātu; the latter ten point out specifically to show exhaustiveness in detail: 1) exhausting the space element; 2) within space, exhausting the places of the ten directions; 3) within the ten directions, pervading the times of the three periods; 4) within the three periods, places of minute things, meaning hair-tips and so forth; 5) all unobstructed places of small crevices; 6) or places as vast as hundreds of thousands of yojanas, etc.; 7) places of humans, devas, the lights of the sun and moon, etc.; 8) exhausting places seen by the Buddha-eye; 9) exhausting places reached by spiritual powers; 10) places where the Buddha's body can manifest. This tenth clause has two meanings: first, concluding the above, for the word "lands" applies across all eleven sections; second, establishing what follows, because lands within the body are minute.