大方廣佛華嚴經疏 12.42

12.42

第三說分。於中通下六會，答此所問。準問長科亦為三分：此初三品答所依果問、二問明已下答所修因問、三從〈不思議品〉下答所成果問。其平等因果，因乃果中之因、果乃此果之用，故屬果收。初中分二：先如來現相答，由其念請故，又如來證窮故；後文殊言說答，伴助主故，假言顯故。今初，分二：一佛現神通、二眾海雲集。今初。知其心念者，領念請也。現神通者，示相答也。言隨類者，有其三義：一隨疑者所宜異故，謂或示色令見、以聲令聞、冥資令曉，皆是現通，以法界身圓明頓現也。二隨疑者流類別故。三隨疑者所疑異故，謂若疑十信，即見如來足輪放光周乎法界等。若疑十住，則見如來足指放光百剎塵外菩薩集等。如放光一事既爾，餘相皆然。故知初會現相遍於九會，此會現通通於一分，結集隨義編之作次耳，故下三會皆有不起覺樹之言。第二「現神通」下眾海雲集，即現相答初十句之問。光現佛剎，答佛剎問。剎有金色等是剎莊嚴，既以金成亦答剎體。彼剎菩薩亦剎莊嚴，菩薩大寶以為嚴故。亦剎清淨，純淨佛剎唯菩薩故。淨修梵行是剎成就，淨土行故。亦剎清淨，所修淨故。此已上答五句依問，兼答五句正報土。各有佛及見如來坐蓮華藏，是答佛住。現通放光，是答威德。名不動智等，是答法性。見佛轉法輪，是答說法。佛成正覺，是答菩提。文雖在下，義皆此具。光明覺現，即現此故。十方眾集即為十段。一一方內，文各有八：一遠近、二土名、三佛號、四上首、五眷屬、六詣佛、七到已致敬、八化座安坐。去此遠近皆十剎塵數者，前會為說所信因果深廣，故須遠集華藏之外十方剎海；今為說於生解因果漸漸增修，故但集娑婆隣次之剎，信行最劣故復云十。後後漸增，至〈法界品〉還集剎海。初不云一直云十者，表無盡故。要剎塵者，比餘勝故。為有所表，故分階級，非初信等不是通方故。結及證成，十方齊說。又隨迷名外，悟處名來，而實佛土本無遠近。土皆名色者，表信麁現故，亦表顯然可生信故。佛號同智者，有信無智增無明故，信中之智本覺起故。主同名首者，梵云室利，一名四實：一首、二勝、三吉祥、四德。是以譯者前後不同，今通用之以信為首，攝諸位故，次第行中信最勝故，甚難得故，於生死中創發信心為吉祥故，信能增長智功德等一切德故。此十菩薩同表信門，故皆名室利。各隨一門達一切法，故復有差，次文當釋。亦有傳云：梵云室利，此云吉祥。室利云首，亦是一理。眷屬皆十剎塵者，表一一行攝無盡德故。皆詣佛者，有歸向故。餘如前會。又下菩薩名等，皆是表法。菩薩表所行之行，本剎表所證之理，佛名表所得之智。今初東方言金色者，心性無染與緣成器為自體故。本智如空離覺所覺湛然不動，動即是妄，非曰智故。又縱成佛果，不異凡故，即本覺智住心真如。菩薩妙德者，慧達佛境，處處文殊。由慧揀擇契於本智，故分因果。二覺首者，覺心性也。無性不礙隨緣、隨緣不礙無性，無礙智也。不染而染、染而不染，俱難了知，為妙色也。三財首者，法財教化即滅闇智，了眾生空如蓮不著。四寶首者，真俗無違，可珍貴故。善知業果，不犯威儀。性相無違，唯一乘旨，是為唯嗅瞻蔔華矣。五德首，了達如來應現說法之功德故，即是明於法相。又了佛德，心明白也。若有此智，如青蓮華最為第一。六目首，福田照導，如目將身。平等福田為究竟智，是最可重，故云金色。佛為福田，以佛為境故，同上文殊依金色界。七精進首，正教甚深，必在精進。能策萬行，為最勝智，圓明可貴故復云寶。八法首，法門雖多必在正行，於法能行方得自在，得般若之堅利為金剛色。九智首，佛之助道雖無量門，智為上首能淨萬行，故云梵智。智淨體淨，猶若玻瓈明徹無染。十賢首，前佛後佛一道清淨，由自性善故稱曰賢。能知此賢是觀察力，觀察本性常平等故。又十佛相望，不動是體，餘皆是用。十菩薩相望，文殊為總，餘皆是別，以總導別，故九菩薩不離妙德。以前後流例略為此釋，惟虛己而求之。不信此理，甚深法門於我何預。

Part three is the section on exposition. Therein, throughout the subsequent six assemblies, it answers these questions. Following the questions, the overall outline also falls into three parts: here the first three chapters answer the questions on the supporting fruition; second, from the 'Inquiry of the Enlightened' on, it answers the questions on the cultivated cause; third, from the 'Inconceivable Chapter' on, it answers the questions on the achieved fruition. As for their equal cause and fruition: the cause is the cause within fruition, and the fruition is the function of this fruition, hence it belongs under fruition. Within the first part there are two sections: first, the Tathāgata answers by manifesting marks, because of their silent request, and also because the Tathāgata has fully realized the ultimate; second, Mañjuśrī answers through verbal exposition, because the associate assists the principal, and it is revealed by borrowing words. Now, the first section has two parts: 1. the Buddha manifests spiritual powers; 2. the sea-like assembly gathers like clouds. Now, the first: 'Knowing their thoughts' acknowledges the silent request. 'Manifesting spiritual powers' answers by showing marks. The phrase 'according to their categories' has three meanings: first, in accordance with the different suitability of the doubters, meaning he manifests form to let them see, uses sound to let them hear, or secretly assists to let them understand—all are manifesting spiritual powers, for with the dharmadhātu-body he manifests roundly and instantaneously. Second, in accordance with the distinct classes of the doubters. Third, in accordance with the different matters doubted by the doubters: that is, if one doubts the ten faiths, one sees light emit from the Tathāgata's foot-wheels pervading the dharmadhātu, and so forth; if one doubts the ten abodes, one sees light emit from the Tathāgata's toes and bodhisattvas gather from beyond dust motes of a hundred lands, and so forth. Just as the single matter of emitting light is like this, all other marks are likewise. Hence we know that the manifestation of marks in the first assembly pervades the nine assemblies, and this assembly's manifestation of spiritual powers extends across one section; the compilers simply arranged their sequence according to meaning, which is why the following three assemblies all contain the phrase 'not rising from the tree of enlightenment.' Second, from 'manifested spiritual powers' on, the sea-like assembly gathers like clouds, which answers the questions of the first ten phrases by manifesting marks. The light revealing buddha-lands answers the question on buddha-lands. That the lands have golden color and so forth is the adornment of the lands; since they are formed of gold, it also answers regarding the essence of the lands. The bodhisattvas of those lands are also the adornment of the lands, for the great jewel of bodhisattvas constitutes their adornment. They are also the purity of the lands, for pure buddha-lands consist solely of bodhisattvas. Purely cultivating pure conduct is the accomplishment of the lands, being the practice of the pure land. It is also the purity of the lands, because what is cultivated is pure. The above answers the five phrases of questions on dependent [recompense], and also answers the five phrases on the primary recompense land. That each has a buddha and sees the Tathāgata seated on a lotus treasury answers the buddha's dwelling. Manifesting spiritual powers and emitting light answers majesty and virtue. Being named Immovable Wisdom and so on answers dharmatā. Seeing the Buddha turn the wheel of Dharma answers preaching the Dharma. The Buddha realizing sambodhi answers bodhi. Although the text is below, the meanings are all fully present here, because the light awakening and manifesting is precisely manifesting this. The assembly gathering from the ten directions constitutes ten passages. Within each direction, the text has eight items: 1. distance, 2. name of the land, 3. name of the buddha, 4. leader, 5. retinue, 6. going to the buddha, 7. paying homage upon arrival, 8. sitting peacefully on transformation seats. That the distance from here is always dust motes of ten lands: in the previous assembly, to explain the profound and vast cause and fruition to be believed, it was necessary to gather from afar from the sea of lands in the ten directions outside the Lotus Treasury; now, to explain that cause and fruition that generate understanding are gradually cultivated, they are gathered only from the adjacent lands of the Sahā world; since the practice of faith is the most rudimentary, it again says 'ten.' In subsequent stages it gradually increases, until the 'Dharmadhātu Chapter' where they again gather from the seas of lands. That it does not initially say 'one' but directly says 'ten' signifies inexhaustibility. Requiring land dust motes is because it surpasses others. To have a signification, stages are distinguished; it is not that the initial faith and so forth do not pervade all directions. Therefore, in the conclusion and confirmation, all ten directions preach identically. Furthermore, in accordance with delusion it is called 'outside,' and where enlightenment occurs it is called 'coming,' while in reality buddha-lands originally have neither near nor far. That the lands are all named after colors signifies that faith is crudely manifest, and also signifies that it is clearly evident so that faith can arise. That the buddhas' names all share 'Wisdom' is because having faith without wisdom increases ignorance, and wisdom within faith arises from fundamental enlightenment. That the leaders all share the name 'Śrī' (head): in Sanskrit it is śrī, which has four actual meanings for one name: first, head; second, supreme; third, auspicious; fourth, virtue. Thus translators differed across time; here we apply them generally: with faith as the head, it subsumes all stages; within sequential practices, faith is supreme; it is extremely difficult to obtain; initially giving rise to the faithful mind within saṃsāra is auspicious; faith can increase all virtues, such as wisdom and merit. These ten bodhisattvas jointly signify the portal of faith, hence they are all named Śrī. Each accords with one portal to penetrate all dharmas, hence there are further distinctions, which will be explained in the subsequent text. There is also a tradition that says: in Sanskrit it is śrī, here rendered auspicious; śrī as 'head' is also one principle. That their retinues are all dust motes of ten lands signifies that each practice subsumes inexhaustible virtues. That all go to the buddha is because they have a direction of refuge. The rest is as in the previous assembly. Furthermore, the bodhisattvas' names and so forth below all signify dharmas: the bodhisattvas signify the practices engaged in, the original lands signify the principles realized, and the buddhas' names signify the wisdom attained. Now first, in the east, 'Golden Color' is because the mind-nature is undefiled and forms the vessel in accordance with conditions as its own essence. Fundamental wisdom is like empty space, free from perceiver and perceived, serenely immovable; movement is delusion and is not called wisdom. Moreover, even upon attaining the buddha-fruition, it is no different from the ordinary; that is, the wisdom of fundamental enlightenment abides in the mind's tathatā. The bodhisattva Wondrous Virtue (Mañjuśrī): wisdom penetrates the buddha-realm, [hence] Mañjuśrī is everywhere. Through wisdom's discernment one tallies with fundamental wisdom, so cause and fruition are distinguished. Second, Awakening Head awakens to the mind-nature. Naturelessness does not obstruct following conditions, and following conditions does not obstruct naturelessness; this is unobstructed wisdom. Defiled without being defiled, undefiled yet defiled, both are difficult to fathom; this is Wondrous Color. Third, Wealth Head: the Dharma-wealth of teaching and transforming is the wisdom that extinguishes darkness; understanding that sentient beings are empty, it is unattached like a lotus. Fourth, Jewel Head: the true and conventional do not conflict, which is precious. Skillfully knowing karma and its fruit, he does not violate decorum. Nature and mark do not conflict, having only the purport of the Ekayāna; this is solely smelling the campaka flower. Fifth, Virtue Head: completely understanding the merit of the Tathāgata's responsive manifestation and preaching of Dharma is clarity regarding the marks of phenomena. Furthermore, understanding the Buddha's virtues, the mind is clear. If one has this wisdom, it is foremost like the blue lotus. Sixth, Eye Head: the field of merit illuminates and guides, like eyes leading the body. The impartial field of merit is the ultimate wisdom and is most worthy of veneration, hence called 'Golden Color.' The Buddha is the field of merit; taking the Buddha as object, like Mañjuśrī above, he relies on the Golden Realm. Seventh, Diligence Head: the correct teaching is extremely profound and must rely on diligence. Able to whip on the myriad practices, it is the most supreme wisdom; roundly bright and precious, it is again called 'Jewel.' Eighth, Dharma Head: though the Dharma gates are many, they must rely on correct practice; being able to practice regarding the Dharma, one attains sovereignty, acquiring the hardness and sharpness of prajñā, which is diamond color. Ninth, Wisdom Head: though the Buddha's aids to the path have immeasurable gates, wisdom is the leader and can purify myriad practices, hence called 'Brahmā Wisdom.' When wisdom is pure, the essence is pure, like crystal, transparent and undefiled. Tenth, Worthy Head: the former buddhas and later buddhas share one single path of purity; due to goodness of self-nature, it is called 'Worthy.' Being able to know this worthiness is the power of contemplation, for contemplating the original nature is eternally equal. Furthermore, viewing the ten buddhas together, the Immovable is the essence, and the rest are all functions. Viewing the ten bodhisattvas together, Mañjuśrī is the general, and the rest are all particulars; using the general to guide the particulars, the nine bodhisattvas do not depart from Wondrous Virtue. Based on precedents before and after, I have briefly offered this explanation; one need only empty oneself to seek it. If one does not believe this principle, what does this extremely profound Dharma gate have to do with oneself?