大方廣佛華嚴經疏 12.27

12.27

二「爾時」下，威光覩相獲益中二：先覩相，即獲益之由也。二「即得」下正獲益也，先列、後結。列有十種：一念佛三昧者，菩薩之父故首明之，乃至十地不離念佛。無邊海藏門者，蘊積名藏，深廣稱海。然略有三義：一由此定中見多佛故。下文云「以佛為境界，專念而不捨，是人得見佛，其量與心等。」由念能見，所以稱門。二一一佛德是無邊海藏，由念能知，所以稱門。云何無邊海？劫海所修有行願海，成就色身有相好海，成就智身有辯才海，建立念處有名號海，修諸助道有功德海，安立眾生有淨剎海。如是諸海一一無邊，各各出生蘊積名藏。三無邊勝德由念佛生，故此一門深廣蘊積。何者？念法性身則契如理，念功德身成無邊德，念相好身證無邊相，障無不滅、德無不生，一言蔽諸總由念佛，從此通悟所以稱門，即此一門說不可盡。二總持大智，能達深法。三無緣普應。四等除熱惱。五佛深德海蘊積力用，菩薩緣此喜遍身心。六悲則心慼、喜便浮動，深契法性則曠若虛空，悲喜兩亡，為平等清淨。七般若者，覺法實性，離分別也。有可離者非真離也，知自性離不復離也，無離之離即真法界。真法界者本來清淨，法界清淨即般若清淨，般若清淨則萬法本淨，萬法淨者無淨無不淨為真淨也。實相般若為萬法之體，觀照冥此眾德攸依，故云身也。八通用智俱，故無礙隨現。九入法之深，離說之垢。十智照佛法淨所知障，含藏眾德。二「如是」下結中，明歷事增進，故云十千。通達之言，釋前即得。

Second, from 'at that time' downward, in Great Luminescence's beholding the marks and obtaining benefit, there are two parts: first, beholding the marks, which is the cause of obtaining benefit; second, from 'immediately attained' downward, directly obtaining the benefit, which first enumerates and then concludes. The enumeration has ten kinds: 1. The samādhi of mindfulness of the Buddha: because it is the father of bodhisattvas, it is explained first; even up to the ten stages, one never departs from mindfulness of the Buddha. As for 'the gate of the boundless ocean-treasury': accumulation is called a 'treasury,' and profundity and vastness are called an 'ocean.' However, it has broadly three meanings: First, because within this samādhi one sees many Buddhas. As the text below says: 'Taking the Buddha as one's objective sphere, focusing mindfulness without abandonment, this person will be able to see the Buddha, whose measure is equal to one's own mind.' Because through mindfulness one is able to see, it is therefore called a gate. Second, each and every virtue of the Buddha is a boundless ocean-treasury; because through mindfulness one is able to know it, it is therefore called a gate. What is the boundless ocean? That which is cultivated throughout oceans of kalpas constitutes an ocean of practices and vows; perfecting the physical body constitutes an ocean of primary and secondary marks; perfecting the wisdom body constitutes an ocean of eloquence; establishing bases of mindfulness constitutes an ocean of names; cultivating the various aids to the path constitutes an ocean of merit; establishing sentient beings constitutes an ocean of pure lands. Such oceans are each and every one boundless, each generating and accumulating, hence called a treasury. Third, boundless superior virtues are generated through mindfulness of the Buddha; therefore this single gate is a profound and vast accumulation. Why? Mindfulness of the dharmatā body tallies with the principle as it is; mindfulness of the merit body accomplishes boundless virtues; mindfulness of the body of primary and secondary marks realizes boundless marks. There is no obstruction that is not eliminated, and no virtue that is not generated; in a single word, all are completely derived from mindfulness of the Buddha. Penetrating awakening through this is therefore called a gate, and this single gate alone cannot be exhaustively described. 2. The great wisdom of dhāraṇī, able to penetrate profound dharmas. 3. Universal response without condition. 4. Equanimously dispelling feverish afflictions. 5. The power and function accumulated in the Buddha's profound ocean of virtues: when the bodhisattva takes this as an object, joy pervades his body and mind. 6. Compassion brings distress to the mind, and joy causes restlessness; when one deeply accords with dharmatā, it is as vast as empty space, with both compassion and joy forgotten—this is equanimous purity. 7. As for prajñā: awakening to the true nature of dharmas and departing from discrimination. That which has something to depart from is not true departure; knowing that intrinsic nature is free [of discrimination] leaves nothing further to depart from, and departure without departure is the true dharmadhātu. The true dharmadhātu is fundamentally pure; the purity of the dharmadhātu is the purity of prajñā; the purity of prajñā means that the myriad dharmas are fundamentally pure; and the purity of the myriad dharmas—where there is neither purity nor non-purity—is true purity. Prajñā of the true mark is the essence of the myriad dharmas; contemplative illumination coalesces with this, and the multitude of virtues relies upon it, hence it is called a 'body.' 8. Pervasive function and wisdom are conjoined, so it manifests in accordance [with conditions] without obstruction. 9. Entering deeply into the Dharma, free from the defilement of preaching. 10. Wisdom illuminates the Buddha-dharma, purifying the cognitive obstruction and containing the multitude of virtues. Second, in the conclusion from 'such' downward, it clarifies that sequentially serving [the Buddhas] leads to progression, hence it says 'ten thousand.' The words 'completely penetrated' explain the preceding 'immediately attained.'