大方廣佛華嚴經疏 10.27

10.27

第五「普雨如是十種雲已」下，毛光讚德分。於中二：初結前生後、後正顯偈詞。詞中十頌，分三：初一總述前定、次八別顯遍相、後一結讚所由。別顯中二：前二偈半直述前遍、後五偈半舉因顯遍。於中二：初半偈緣力遍、後五因力遍。於中四：初偈即體而用故遍，前半體、後半用。身相如空，法性身也。依真而住，法性土也。隨機普應，受用化也。問：法性身土為別不別？別則不名法性，性無二故；不別則無能依所依。答：經論異說，統收法身略有十種，土隨身顯乃有五重：一依《佛地論》，唯以清淨法界而為法身，亦以法性而為其土。性雖一味，隨身土相而分二別。《智論》云「在有情數中名為佛性，在非情數中名為法性，假說能所而實無差。」《唯識》云「雖此身土體無差別，而屬佛法性相異故。」謂法性屬佛，為法性身。法性屬法，為法性土。性隨相異，故云爾也。今言如虛空者，《唯識論》云「此之身土俱非色攝，雖不可說形量大小，然隨事相其量無邊。譬如虛空遍一切處故。」如虛空言，通喻身土。二或唯大智而為法身，所證真如為法性土。無性《攝論》云「無垢無罣礙智為法身故。若爾，云何言相如虛空？智體無礙同虛空故。」三亦智亦如而為法身，梁《攝論》及《金光明皆》云：唯如如及如如智獨存，名法身故。此則身含如智，上則唯如。四境智雙泯而為法身。經云「如來法身非心非境，土亦隨爾。」依於此義，諸契經中皆說如來身土無二，此則依真之言顯無能所，方曰依真成如空義。五此上四句合為一無礙法身，隨說皆得，土亦如之。六此上總別五句，相融形奪泯茲五說，逈然無寄以為法身，土亦如也。此上單就境智以辯。七通攝五分及悲願等所行恒沙功德，無不皆是此法身收，以修生功德必證理故。融攝無礙，即此所證真如體大為法性土。依於此義，身土逈異。今言身相即諸功德，言如虛空即身之性。下經亦云「解如來身非如虛空，一切功德無量妙法所圓滿故。」八通收報化色相功德，無不皆是此法身收故。《攝論》中三十二相等皆法身攝。然有三義：一相即如故，歸理法身；二智所現故，屬智法身；三當相並是功德法故，名為法身。其所依土，則通性相淨穢無礙，我此土淨而汝不見，眾生見燒淨土不毀。色即是如、相即非相，身土事理交互依持。通有四句，謂色身依色相土、色身依法性土、法身依法性土及依色相故。又以單雙互望亦成五句，謂色相身依法性，色相土等準以思之。此上猶通諸大乘教。九通攝三種世間皆為一大法身，具十佛故，其三身等並此中智正覺攝故。土亦如之，即如空身而示普身。于何不具，此唯華嚴。十土分權實，唯有第九屬於此經。若據融攝及攝同教，總前九義為一總句，是謂如來無礙身土，普賢亦爾。義隨隱顯，不可累安，達者尋文，無生局見。上言土有五重者，一唯法性，屬前三身；二者雙泯，屬於第四；三具性相，五六七八所依；四融三世間，屬於第九；五總前諸義，即第十依。二「普賢安住」下一偈半，大願故遍，兼顯遍於正中之依也。重重皆遍，今不見者，機不應故不見，即是虛空身故，亦遍不見處故。三有一偈半，明所現超勝。四有一偈，果德已滿不捨因門。第三一偈結讚所由者，自在難思現無不普，標入一定實則普游，非佛光雲安能讚述？

Fifth, from "Having rained ten such clouds..." onward is the section on praise of virtues by hair-pore light. Within this are two parts: first, concluding the preceding to introduce the following; second, directly showing the verses. In the text are ten verses, divided into three: the first summarizes the preceding samādhi; the next eight individually reveal the aspects of pervasiveness; the last concludes by praising the cause. Within the individual revelation are two parts: the first two and a half verses directly recount the preceding pervasiveness; the latter five and a half verses cite causes to reveal the pervasiveness. Within that are two parts: the first half verse is pervasiveness through the power of conditions; the latter five are pervasiveness through the power of causes. Within that are four parts: the first verse shows pervasiveness through function identical to essence, the first half being essence, the second half being function. The bodily form being like space is the dharmatā-kāya. Abiding in reliance upon the real is the dharmatā-land. Pervasively responding in accord with capacity is the enjoyment and transformation [bodies]. Question: Are the dharmatā body and land distinct or not distinct? If distinct, they are not called dharmatā, because nature is non-dual; if not distinct, there is no relying and no basis of reliance. Answer: Sūtras and treatises have divergent explanations. Comprehensively subsumed, the dharmakāya has roughly ten kinds, and lands revealed according to bodies have five tiers: 1. According to the Buddhabhūmi-śāstra, solely the pure dharmadhātu is the dharmakāya, and dharmatā is also its land. Although nature is of one taste, it is divided into two distinct aspects according to the marks of body and land. The Mahāprajñāpāramitopadeśa states: "Among sentient beings it is called Buddha-nature, and among non-sentient things it is called dharmatā; the relying and the relied upon are provisionally spoken of, but in reality there is no difference." The Vijñaptimātratāsiddhi states: "Although the essences of this body and land have no distinction, they pertain to the Buddha and to Dharma respectively, and so their nature and marks differ." This means: dharmatā pertaining to the Buddha is the dharmatā-kāya; dharmatā pertaining to Dharma is the dharmatā-land. Nature differs in accordance with marks, hence it is stated thus. Here, saying "like empty space," the Vijñaptimātratāsiddhi states: "Both this body and land are not subsumed under matter. Although their shape and size cannot be spoken of, according to phenomenal marks their measure is boundless. For instance, empty space pervasively reaches all places." The words "like empty space" serve as a common simile for both body and land. 2. Or, solely great wisdom is the dharmakāya, and the realized tathatā is the dharmatā-land. Aniruddha's Mahāyānasaṃgraha states: "Wisdom without defilement and without obstruction is the dharmakāya. If so, why is it said that its mark is like empty space? Because the essence of wisdom is unobstructed, identical to empty space." 3. Both wisdom and tathatā constitute the dharmakāya; the Liang translation of the Mahāyānasaṃgraha and the Suvarṇaprabhāsa both state: "Only suchness and the wisdom of suchness uniquely exist, which is named the dharmakāya." In this case, the body contains both suchness and wisdom, whereas above it was solely suchness. 4. Both object and wisdom being extinguished constitutes the dharmakāya. A sūtra states: "The Tathāgata's dharmakāya is neither mind nor object; the land is also like this." Based on this meaning, all sūtras state that the Tathāgata's body and land are non-dual; here, the words "relying on the real" reveal that there is neither relying nor basis of reliance, and only then is it called "relying on the real," fulfilling the meaning of being like space. 5. The four propositions above combine into one unobstructed dharmakāya; however it is explained, it is valid, and the land is likewise. 6. The five propositions above, general and specific, mutually fuse and supersede one another, dissolving these five explanations; loftily without attachment, it constitutes the dharmakāya, and the land is likewise. The above is explained solely with respect to object and wisdom. 7. Universally subsuming the five-part [dharmakāya], compassion, vows, and other sand-like virtues of practice, there are none that are not subsumed within this dharmakāya, because virtues born of cultivation must realize noumenon. Harmoniously subsumed without obstruction, the great essence of this realized tathatā is the dharmatā-land. Based on this meaning, body and land are distinctly different. Here, "bodily marks" means the various virtues, and "like empty space" means the nature of the body. Later in the sūtra it is also said: "Understand that the Tathāgata's body is not like empty space, because it is fulfilled by all virtues and immeasurable wondrous teachings." 8. Universally gathering the material and marked virtues of the reward and transformation [bodies], there are none that are not subsumed within this dharmakāya; in the Mahāyānasaṃgraha, the thirty-two marks and so forth are all subsumed under the dharmakāya. Yet there are three meanings: 1. marks are identical to suchness, hence歸 to the dharmakāya of noumenon; 2. being manifested by wisdom, they belong to the dharmakāya of wisdom; 3. their inherent marks are all dharmas of virtue, hence called dharmakāya. The land upon which they rely pervasively includes nature and marks, pure and defiled, without obstruction: "This land of mine is pure, yet you do not see it; sentient beings see it burning, yet the pure land is not destroyed." Matter is identical to suchness, marks are identical to non-marks; body, land, phenomena, and noumenon mutually support one another. Pervasively there are four propositions: namely, the material body relies on the material land, the material body relies on the dharmatā-land, the dharmakāya relies on the dharmatā-land, and it relies on material marks. Furthermore, through mutual relation of single and double, five propositions are formed: namely, the body of material marks relies on dharmatā, the land of material marks, etc., which should be analogously considered. The above still pertains broadly to the various Mahāyāna teachings. 9. Universally subsuming the three kinds of worlds as one great dharmakāya, possessing the ten buddhas; because the three bodies and so forth are all subsumed within the wisdom-sambodhi here. The land is also like this, manifesting the universal body right within the body that is like space. What is not complete in this? This belongs exclusively to the Avataṃsaka. 10. Lands are divided into provisional and real, and only the ninth belongs to this sūtra. If based on harmonious interpenetration and subsuming identical teachings, summarizing the previous nine meanings into one general proposition: this is called the Tathāgata's unobstructed body and land, and Samantabhadra is also like this. As meanings are concealed or revealed, they cannot be laid out endlessly; the discerning person should search the text and not give rise to limited views. What was said above about lands having five tiers: 1. solely dharmatā, belonging to the first three bodies; 2. both extinguished, belonging to the fourth; 3. possessing nature and marks, the basis of reliance for the fifth, sixth, seventh, and eighth; 4. fusing the three worlds, belonging to the ninth; 5. summarizing all the preceding meanings, which is the reliance of the tenth. Second, from "Samantabhadra abides" onward for one and a half verses, it is pervasive due to great vows, also revealing pervasiveness within the environment among the individual. Layer upon layer is entirely pervasive; that it is not seen now is because capacities do not correspond, hence it is not seen; this is precisely the space-body, and thus it also pervades places where it is not seen. Third, there is one and a half verses clarifying that what is manifested is transcendent. Fourth, there is one verse showing that fruit-virtues are already fulfilled without abandoning the causal gate. The third, a single verse concluding with praise of the cause: sovereign and inconceivable, there is nothing it does not pervasively manifest; marking the entrance into one samādhi, in reality it roams pervasively—if not for clouds of Buddha-light, how could it be praised and described?