大方廣佛華嚴經疏 12.30

12.30

第五「其佛」下，聞經悟入。文分為三：初佛為說經、二當機獲益、三如來讚述。今初主經。法界體性，大方廣也。清淨，佛也。莊嚴，即華嚴也。有多眷屬者，顯此教圓。二「彼諸」下，當機獲益。亦有十益。既云大眾，或一人得一、或二三四、或具十者，威光先證，故略不標。大眾之言，亦已含矣，故下佛讚。然此十事略為二釋：一者如次配於十地十度。或取地義、或取度義者，達一切法本來清淨，名清淨智；不取淨相，是名方便，即初地入證之智也。二則二地離破戒垢，是所除障。照諸善品，即戒光明。三即忍度，忍為上嚴，一切愛樂。四無剎不入、無法不照、無見不淨，是為精進增廣眾行。約地義釋，以諸道品燒無盡惑、成無邊光。五趣向諸行，能入俗也。禪度增故性能離垢，涉俗化物成福德雲，不迷實理為光明幢。六般若現前名隨入證，照深緣起名法海光。七功用已遠將入無功，為深發趣，權實無礙為大莊嚴。八見法實性，無功而修，為極妙見，由此智慧復得灌頂故。《仁王經》云「後之三地同遣無明、同無功用」，故非灌頂地，是灌頂智。九顯了藥病是功德海相，辯才遍應若月影流光。十智圓離障，方於佛願而生信解，故曰出生。二者此上十門，隨一一事以立其名，未必全將配於地位。或通配諸位、或復不次，以人無量、隨證不同，普賢巧說故文含多義。

Fifth, from 'that Buddha' downward, hearing the sūtra and awakening to enter [it]. The text divides into three: first, the Buddha expounds the sūtra for them; second, those present who are receptive obtain benefit; third, the Tathāgata provides a commentary and praise. As for the first, the master sūtra: the essence of the dharmadhātu is 'mahāvaipulya' (great and vast); 'purity' is the Buddha; 'adornment' is the 'Avataṃsaka' (flower adornment). Having a large retinue reveals that this teaching is complete. Second, from 'all those' downward, those present who are receptive obtain benefit. There are also ten benefits. Since it says 'the great assembly,' either one person attained one, or two, three, four, or was endowed with all ten; since Great Luminescence had already realized them beforehand, he is briefly omitted. The mention of 'the great assembly' already includes him, which is why the Buddha praises him below. However, these ten items are broadly given two explanations: First, they correspond in sequence to the ten stages and ten pāramitās. Whether taking the meaning of the stage or that of the pāramitā: penetrating that all dharmas are fundamentally pure is called pure wisdom; not grasping the mark of purity is called skillful means—this is the wisdom of entering realization in the first stage. Second, in the second stage one is free from the defilement of breaking precepts, which is the obstruction to be removed; illuminating all wholesome items is the radiance of precepts. Third is the patience pāramitā: patience is the supreme adornment, delighting all. Fourth, there is no realm one does not enter, no dharma one does not illuminate, and no view one does not purify—this is vigor expanding the manifold practices. Interpreted according to the meaning of the stage, by means of the aids to the path one burns away inexhaustible delusions and accomplishes boundless light. Fifth, turning toward the manifold practices enables entering into the conventional. Because the meditation pāramitā increases, the nature is able to depart from defilement; entering the conventional to transform beings forms clouds of merit; and not being confused about the true principle constitutes the banner of light. Sixth, prajñā appearing before one is called following into realization; illuminating profound pratītyasamutpāda is called the radiance of the Dharma ocean. Seventh, exertion is already left behind and one is about to enter non-exertion, which is profound aspiration; the non-obstruction of the provisional and real is the great adornment. Eighth, seeing the true nature of dharmas and cultivating without exertion is the supremely wondrous vision; because of this wisdom, one further attains abhiṣeka. As the Renwang jing says: 'The latter three stages together dispel fundamental ignorance and together are without exertion'; thus it is not the abhiṣeka stage, but the abhiṣeka wisdom. Ninth, clearly revealing medicines and illnesses is the mark of the ocean of merit; eloquence pervading in response is like the moon's reflection flowing with light. Tenth, when wisdom is perfected and free from obstructions, only then does one generate faith and understanding toward the Buddha's vows, hence it is called 'generation.' Second, the above ten gates are named according to each particular matter and are not necessarily completely matched with the stages. They may either broadly match the various stations, or else not follow the sequence, because persons are limitless and their realizations vary; Samantabhadra expounds skillfully, so the text contains multiple meanings.