大方廣佛華嚴經疏 11.6

11.6

四釋文者，三品正陳法海。於中分二：初二品明果、後一品辯因。然有二意：一約兼明，則前二品通答前三十句果問、後一品答前十句因問，說因為欲成果，從多而說分明舉果。二將前二品望前品末三問，通答依正；若望下廣文，正明於依、傍顯於正，留其正報後分廣故。於中，初品通辯諸佛及諸眾生所有剎海，後品別明本師之所嚴淨。又此品明成剎之緣，後品別辯果相故。此品答安立之問，其中雖明形等亦是緣故。今初分二：先總標綱要，即為本分；後正陳本義，即是說分。前中亦二：先承力遍觀、後牒問許說。今初。上入三昧，內契其源；今云遍觀，外審其相。十海之義已如問釋，但小不次耳。但觀於十，已含餘三十，佛海之中具身等故，大願之中含因等故。第二「如是觀察已」下，牒問許說。於中分四：一牒問略歎、二許說分齊、三說所成益、四讚勝誡聽。今初，分二：先結前生後；後「佛子」下正牒稱歎，即從後向前牒上果問三十句也。初十句，牒上世界海等十問。觀乃觀海、歎乃歎智者，智之與海反覆相成，謂前自智觀海微細難知，知唯佛智方能究盡，海難思故佛智難思，佛智難思故海為深廣。若爾，何不說智而但說海？智離海境，安知其相？又表唯所證知，故但說海。十智望海與問開合小異，名或小差。謂一中前問及觀但云世界海，今加成壞，望前與智中亦有成壞之言，此乃廣略之異耳。言清淨智者，離所知障，決斷分明故。初句貫下置清淨言，餘皆略也。然皆以多故廣故、深故細故，重疊難知逈超言念，皆云不思議也。二知眾生業海者，眾生即報類差別，業即善惡等殊，從此別義，觀中開為二句。而因果雖殊，同是所化眾生，故此及問并與智中並合為一。三即世界都稱，或化眾生法，謂安立施設方便軌則等也。四能化諸佛數量無邊。五即所化根欲差別難知，而問中合在後之五海，五海皆須知根欲故。六即所應之時，前就所觀但云三世，今就佛智故云一念能知其問及與智。皆云佛解脫海者，以一念普知三世，是佛不思議解脫故。七稱性大願為現身說法，遍化之因故。前問是名號海及壽量海，與智之中名普入法界一切世界海智，皆由願力故也。八應機作用神變無方。九轉稱性大法輪海。若據問中，攝法輪海在演說中；若約向觀，攝演說海在法輪中，今此開二演說。第十謂隨方施設言音差別，及法輪隨機故。與智中亦開，名佛音聲智。二「清淨」下十句，牒上六根三業十問。向十約智明不思議，此下直就法體為不思議。又望前問開合影略，顯無盡故；以總收別，但廣身光等。一應機之身修短難測、二現金銀等色類無邊、三十蓮華藏剎塵數相好過於此、四圓光大小隨機無盡、五隨緣放光色類非一、六常光如焰具眾寶色、七圓音無盡深廣難測、八三輪攝化謂神足等、九調令成益得果不空然。其調伏曲有三種：一者始終軟語，應將攝者而將攝故；二者始終麁語，應折伏者而折伏故；三者有時軟語、有時麁語，應成熟者而成熟故。由具此三，故無空過。三「安住佛地」下十句，牒上最初德用圓備十問。前問中略無變化及自在二句，以攝在無能攝取句中，義如前會。亦以前文十海有故，神變屬身自在屬智。餘並可知。

Fourth, explaining the text: three chapters directly set forth the ocean of dharmas. Within this, there are two divisions: the first two chapters explain the fruit, and the later one chapter examines the cause. Yet there are two meanings: first, in terms of concurrent explanation, the first two chapters collectively answer the previous thirty lines of questions on the fruit, and the later one chapter answers the previous ten lines of questions on the cause; preaching the cause is for the purpose of accomplishing the fruit, so speaking from the predominant aspect, it distinctly brings forward the fruit. Second, taking the first two chapters with respect to the last three questions of the previous chapter, they comprehensively answer both dependent and primary [retribution]; if taken with respect to the broad text below, they directly explain the dependent and tangentially reveal the primary, reserving its primary retribution to be expounded broadly in a later section. Therein, the first chapter comprehensively analyzes all the oceans of kṣetras belonging to all buddhas and all sentient beings, while the later chapter specifically clarifies what was adorned and purified by our original teacher. Moreover, this chapter explains the conditions for the formation of kṣetras, while the later chapter specifically analyzes the marks of the fruit. This chapter answers the question about the establishment; although it explains shapes and so forth within it, they are also conditions. Now the first [chapter] is divided into two: first, generally setting forth the fundamental outline, which is the main part; later, directly presenting the fundamental meaning, which is the preaching part. In the first there are also two: first, receiving the [Buddha's] power and universally contemplating; later, reiterating the questions and promising to speak. Now for the first: earlier, entering samādhi internally tallied with its source; now, saying "universally contemplates" means externally examining its marks. The meaning of the ten oceans has already been explained in accordance with the questions, only the order is slightly different. Merely contemplating the ten already encompasses the remaining thirty, because within the ocean of buddhas the bodies and so forth are complete, and within the great vows the causes and so forth are contained. Second, from "Having observed thus" onward, it reiterates the questions and promises to speak. Therein, it is divided into four: 1. reiterating the questions and briefly praising; 2. the scope of the promised preaching; 3. the benefits accomplished by the preaching; 4. praising excellence and admonishing to listen. Now in the first, there are two: first, concluding the preceding and introducing what follows; later, from "O sons of the Buddha" onward, directly reiterating and praising, which reiterates the thirty lines of questions on the fruit from back to front. The first ten lines reiterate the ten questions on the ocean of worlds, etc. The contemplation indeed contemplates the oceans, and the praise indeed praises wisdom; wisdom and the oceans mutually accomplish each other back and forth. That is, previously, one's own wisdom contemplated the oceans as subtle and difficult to know, knowing that only the Buddha's wisdom can fathom them completely; because the oceans are inconceivable, the Buddha's wisdom is inconceivable, and because the Buddha's wisdom is inconceivable, the oceans are deep and vast. If so, why does it not speak of wisdom, but only speak of the oceans? If wisdom is separated from the realm of the oceans, how can its marks be known? Furthermore, it indicates that it is only what is realized and known, hence it only speaks of the oceans. The ten wisdoms, compared to the oceans and the questions, have slight differences in division and combination, and their names are also slightly different. That is, in the first, the previous question and contemplation only said "the ocean of worlds," but here it adds "formation and destruction"; compared to the previous, the word "formation and destruction" also exists in [the explanation of] wisdom, which is merely a difference of breadth and brevity. The words "pure wisdom" mean that it is free from the cognitive hindrance, decisive and distinct. The first line pervades down to place the word "pure"; the rest are all abbreviated. Yet because they are numerous, they are vast; because they are deep, they are subtle; layered and difficult to know, far surpassing speech and thought, all are called "inconceivable." Second, "knowing the ocean of sentient beings' karma": "sentient beings" refers to the distinctions in retributive classes, and "karma" refers to the differences of good and evil, etc.; following these distinct meanings, in the contemplation it is divided into two lines. But although cause and effect differ, they are equally the sentient beings to be transformed, so here, in the questions, and in the wisdom, they are combined into one. Third is the general designation of worlds, or the dharmas for transforming sentient beings, namely the methods and rules of establishment, provision, etc. Fourth is the boundless number of buddhas capable of transforming. Fifth is the distinctions in the faculties and desires of those to be transformed, which are difficult to know; in the questions, these were combined into the latter five oceans, because the five oceans all require knowing faculties and desires. Sixth is the time of corresponding response; previously, with respect to what was contemplated, it only said "the three periods of time," but here, with respect to the Buddha's wisdom, it says "able to know in a single thought-moment." Its questions and wisdom both say "the ocean of the buddhas' liberations," because universally knowing the three periods of time in a single thought-moment is the Buddha's inconceivable liberation. Seventh: the great vows that accord with the nature are the causes for manifesting bodies, preaching the Dharma, and universally transforming. The previous questions were the ocean of names and the ocean of lifespans, and in the wisdom it was called "the wisdom of universally entering all oceans of worlds in the dharmadhātu," all of which are due to the power of vows. Eighth: the functions and spiritual transformations responsive to capacities are without fixed form. Ninth: turning the ocean of the great wheel of Dharma that accords with the nature. According to the questions, the ocean of the wheel of Dharma was subsumed under the expounding; according to the previous contemplation, the ocean of expounding was subsumed under the wheel of Dharma; now here, it divides the two expoundings. Tenth refers to the distinctions in speech and sounds provisionally set forth according to directions, and the wheel of Dharma adapting to capacities. In the wisdom it is also divided, called "the wisdom of the Buddha's voice." Second, the ten lines from "pure" onward reiterate the ten questions on the six faculties and three karmas above. The previous ten explained the inconceivable with respect to wisdom; from here on, it directly takes the substance of the Dharma to be inconceivable. Furthermore, compared to the previous questions, it combines, divides, reflects, and abbreviates to show inexhaustibility; using the general to collect the specific, it only broadens the body, radiance, and so forth. 1. The body responsive to capacities is hard to fathom in being tall or short; 2. manifesting colors and types such as gold and silver is boundless; 3. the marks and signs numbering as many as the dust motes in the Padmagarbha-kṣetras surpass this; 4. the size of the round halos is inexhaustible according to capacities; 5. emitting radiance according to conditions has more than one color and type; 6. the constant radiance is like flames, endowed with the colors of myriad jewels; 7. the round sound is inexhaustible, deep, vast, and difficult to fathom; 8. the three wheels of gathering and transforming refer to the base of miraculous powers, etc.; 9. subduing them so that they achieve benefit, obtaining the fruit not in vain. However, his subduing encompasses three methods: first, gentle words from beginning to end, gathering in those who should be gathered in; second, harsh words from beginning to end, subduing those who should be subdued; third, sometimes gentle words and sometimes harsh words, maturing those who should be matured. Because he possesses these three, none are passed over in vain. Third, the ten lines from "dwelling in the buddha-ground" onward reiterate the first ten questions on the complete endowment of virtues and functions above. In the previous questions, the two lines on transformation and sovereignty were omitted, because they were subsumed within the line on "none able to encompass," the meaning of which is as in the previous assembly. Also because they existed in the previous text's ten oceans: spiritual transformation belongs to the body, and sovereignty belongs to wisdom. The rest may all be known.