大方廣佛華嚴經疏 11.12

11.12

第二偈頌，多以果顯因。文有九偈，束為八段。第一偈頌佛神力。據此，無邊剎海皆遮那嚴淨，則下嚴華藏猶是分明。理實而言，願周法界。次一超頌眾生菩薩同集善根。三一頌頌第四成一切智自受用土因，前半因、後半果。《成唯識》云「大圓鏡智相應淨識，由昔所修自利無漏純淨佛土因緣成熟。從初成佛盡未來際，相續變為純淨佛土，周圓無際眾寶莊嚴。」配經可見。四一頌頌第六嚴淨願力，及第七不退行願。修諸行海無有邊者，論云「謂平等性智大慈悲力，由昔所修利他無漏純淨佛土因緣成熟，隨住十地菩薩所宜變為淨土，或小或大、或劣或勝，前後改變。」上經雖云願力非無有行，為分功用有無，長行成其二句皆他受用，故偈為一，初句頌第六；次句頌第七，以八地已上念念入法流，心心趣佛境故；後之半偈，通其二文。五一偈却頌第三眾生行業，加造業因，煩惱所擾造於穢剎，欲樂非一感土有殊。前與菩薩同修，必多善業，故此明於煩惱。六一頌頌菩薩勝解。七一頌超頌普賢願力。以普賢有三：一位前普賢，但發普賢心，即是非今所用；二位中普賢，即等覺位故，此居佛前；三位後普賢，謂得果不捨因行故，長行居後。八有二偈却頌如來自在，前偈頌果用、後偈頌善流。略不頌法爾，法爾即是法性，通故略之。又第七偈依中有依，第八偈正中有依，第九偈融於三世故。三共顯融攝無礙。然其無礙，通有十種。諸教說土，或謂但是無常、或云心變，理事懸隔、多一不融，故今經宗要辯無礙。一理事無礙，謂全同真性而剎相宛然。經云「華藏世界海，法界無差別，莊嚴悉清淨」故。二成壞無礙，謂成即壞、壞即成等。三廣陜無礙，不壞相而普周故。經云「體相如本無差別，無量國土悉周遍」等。四相入無礙，下文云「以一剎種入一切，一切入一亦無餘」，及此文云「身包一切」等，其文非一，亦是一多無礙。五相即無礙，文云「無量世界即一界」故。六微細無礙，經云「清淨珠玉布若雲，炳然顯現諸佛影」等。七隱顯無礙，謂染淨異類隱顯等殊，見不同故。八重現無礙，謂於塵中見一切剎，剎內塵中見剎亦然，重重無盡如帝網故。九主伴無礙，凡一世界，必有一切以為眷屬。下經云「毘盧遮那昔所行，種種剎海皆清淨。」種種剎，即眷屬也。十時處無礙，謂或於一剎現三世劫，或於一念現無量剎，如今第九偈文。又下文云「三世所有諸莊嚴，摩尼果中皆顯現。」此十無礙同時具足。自在難知，散在諸文，可以六相融之。

Second, the verses mostly reveal causes by means of fruits. There are nine verses in the text, condensed into eight sections. The first verse praises the Buddha's supernatural powers. According to this, since the boundless seas of kṣetras are all adorned and purified by Vairocana, then below, the adornment of the Padmagarbha is still more distinct. In truth and reality, his vows encompass the dharmadhātu. The next one jumps to praise the collective wholesome roots shared by sentient beings and bodhisattvas. The third, a single verse, praises the fourth cause, that of the self-enjoyment land attaining all-knowledge: the first half is cause, and the second half is fruit. The *Cheng weishi lun* says: 'The pure consciousness associated with the great round mirror wisdom, due to the ripening of the causes and conditions of the pure, untainted Buddha-land of self-benefit cultivated in the past, continuously transforms into a pure Buddha-land from the initial attainment of Buddhahood until the exhausted limits of the future, all-surrounding, boundless, and adorned with myriad jewels.' Matching it to the sūtra, this can be seen. The fourth, a single verse, praises the power of vows of purification in the sixth, as well as the vow of non-retrogressing practice in the seventh. Regarding 'cultivating seas of myriad practices without bound,' the treatise states: 'That is to say, through the great compassionate power of the equality wisdom, due to the ripening of the causes and conditions of the pure, untainted Buddha-land benefiting others cultivated in the past, it transforms into a pure land according with what is fitting for the bodhisattvas dwelling in the ten stages—either small or large, either inferior or superior, changing from earlier to later.' Although the sūtra above speaks of the power of vows, it is not without practice; to distinguish between the presence and absence of effort, the prose forms its two clauses, both being other-enjoyment, so they constitute a single verse: the first line praises the sixth; the next line praises the seventh, because from the eighth stage onward, thought after thought enters the Dharma-stream, and mind after mind proceeds toward the Buddha-realm; the latter half-verse applies to both passages. The fifth, a single verse, turns back to praise the third, the karmic activities of sentient beings, adding the causes of creating karma: agitated by afflictions, they create defiled lands; their desires and pleasures are not singular, so the lands they induce differ. As the former was shared cultivation with bodhisattvas, it necessarily had many wholesome karmas, which is why this one clarifies afflictions. The sixth, a single verse, praises the bodhisattvas' superior resolve. The seventh, a single verse, jumps to praise the power of Samantabhadra's vows. For Samantabhadra has three aspects: first, the Samantabhadra prior to the stages, who merely gives rise to the mind of Samantabhadra, which is not what is employed here; second, the Samantabhadra within the stages, which is the stage of equal enlightenment, hence this one resides before the Buddha; third, the Samantabhadra subsequent to the stages, meaning having attained the fruit without abandoning causal practice, hence standing at the end in the prose. The eighth consists of two verses turning back to praise the Tathāgata's sovereignty: the preceding verse praises the function of the fruit, and the following verse praises the flow of wholesomeness. It briefly omits praising that 'dharmas are just so'; 'dharmas are just so' is simply the dharmatā, and being common to all, it is omitted. Furthermore, the seventh verse has the supported within the support, the eighth verse has the supported within the principal, and the ninth verse merges across the three periods of time. Third, together they reveal unimpeded interpenetration and containment. Yet this non-obstruction generally has ten kinds. Various teachings speak of lands, either claiming they are merely impermanent, or saying they are mind-transformed; noumenon and phenomena are widely separated, and many and one do not interpenetrate; therefore, the essential principle of the present sūtra is to elucidate non-obstruction. First, the non-obstruction between noumenon and phenomena, meaning completely identical with the true nature while the marks of the lands remain distinct. For the sūtra says: 'In the Padmagarbha world-ocean, the dharmadhātu is without differentiation, and its adornments are all pure.' Second, the non-obstruction between formation and decay, meaning formation is immediately decay, decay is immediately formation, and so forth. Third, the non-obstruction between broad and narrow, because without destroying marks, they universally pervade. For the sūtra says: 'Essence and marks are fundamentally without differentiation, yet completely pervade immeasurable lands,' and so forth. Fourth, the non-obstruction of mutual entry; as the text below says: 'With one kṣetra-seed entering all, and all entering one without remainder,' and this text says: 'The body contains all,' and so on, texts of this kind are not singular; this is also the non-obstruction of one and many. Fifth, the non-obstruction of mutual identity, because the text says: 'Immeasurable worlds are just one world.' Sixth, the non-obstruction of subtlety, for the sūtra says: 'Pure pearls and jades arrayed like clouds, brilliantly manifesting the shadows of all Buddhas,' and so forth. Seventh, the non-obstruction of concealment and manifestation, meaning differences such as concealment and manifestation between defiled and pure of different kinds, because they are seen differently. Eighth, the non-obstruction of repeated manifestation, meaning seeing all lands within a dust mote, and in a dust mote within a land seeing lands likewise, endlessly layered upon layer like Indra's net. Ninth, the non-obstruction of principal and retinue: whenever there is one world, it must have all worlds as its retinue. The sūtra below says: 'In what Vairocana practiced in the past, various seas of kṣetras are all pure.' The various kṣetras are precisely the retinue. Tenth, the non-obstruction of time and space, meaning either manifesting the kalpas of the three periods of time in a single kṣetra, or manifesting immeasurable kṣetras in a single thought-moment, as in the present text of the ninth verse. Furthermore, a passage below says: 'All the adornments existing in the three periods of time are all manifested within a jewel-fruit.' These ten non-obstructions are simultaneously complete. Their sovereignty is difficult to comprehend; scattered throughout the various texts, they can be harmonized by means of the six characteristics.