大方廣佛華嚴經疏 13.20

13.20

解此一品，略以五門。初來意中，自有其十：一為答前所依果問故。然古德對前二品已答二問，此品正答三問，謂長行放光答佛威德，見成正覺答成菩提，文殊說偈正答佛法性問。今更一解：謂長行但現相答，已如前說。偈中具答三問，謂初五答菩提、次一答威德、後四答法性。二為廣〈名號品〉總標多端故，正廣種種觀察是意業故。三者即說十信之體性故。如下三會將說正位，皆有偈讚，此其類也。四顯實遍故。但所說有二：一佛、二法。佛有二：一身、二名。法亦有二：一權、二實。前但佛名遍，此顯身遍。〈四諦〉即實之權遍，此品顯即權之實遍故。五現驗故。上二云遍，眾未目覩，今光示遍相故。六顯總遍故。前但名諦別遍，今此一會即遍法界，一一皆悉同時、同處、同眾、同說、同遍故。七顯圓遍故。謂前顯差別，一切方能遍一切；今顯無差別，一切即圓融遍一切故。八與下經為其則故。謂下結經通云遍一切者，皆如此辨，以如來一乘圓教，於須彌山等一類世界，施化分齊皆若此故。九示前神通相故。上云現通。如何現耶？一會不動遍法界故。十為顯理事俱無障礙，令捨執從法故。此意雖通，在文遍顯。有上諸義，故此品來也。

To explain this single chapter, briefly use five headings. First, in the reason for its occurrence, there are ten points: (1) To answer the previous question concerning the resultant ground relied upon. However, ancient worthies held that the preceding two chapters had already answered two questions, and this chapter directly answers three questions: the prose on emitting light answers the Buddha's majesty and virtue, seeing the realization of sambodhi answers the attainment of bodhi, and Mañjuśrī's recitation of verses directly answers the question about the Buddha's dharmatā. Now, to provide another explanation: the prose only answers by manifesting marks, as previously explained. The verses fully answer three questions: the first five answer bodhi, the next one answers majesty and virtue, and the last four answer dharmatā. (2) To expand upon the manifold aspects generally marked out in the "Chapter on [Tathāgata] Names," as this directly expands upon the various contemplations, which belong to mental action. (3) To expound the essence and nature of the ten faiths. As in the three assemblies below, when the actual stations are about to be expounded, all have verse eulogies; this belongs to that category. (4) To reveal true omnipresence. However, what is expounded are two: first, the Buddha; second, the Dharma. The Buddha has two: first, body; second, name. The Dharma also has two: first, provisional; second, real. Previously, only the Buddha's names were omnipresent; here it reveals the body's omnipresence. In the "Four Truths," the provisional that is identical with the real was omnipresent; this chapter reveals that the real identical with the provisional is omnipresent. (5) To manifest tangible verification. The two above spoke of omnipresence, but the assembly had not seen it with their own eyes; now the light demonstrates the mark of omnipresence. (6) To reveal total omnipresence. Previously, only names and truths were individually omnipresent; now this single assembly completely fills the dharmadhātu, each and every one being simultaneous, in the same place, with the same assembly, with the same teaching, and equally omnipresent. (7) To reveal perfect omnipresence. That is, previously showing differences, all directions could then be omnipresent in all; now showing non-difference, all is perfectly interpenetrating and omnipresent in all. (8) To serve as a model for the sūtras below. That is, when the concluding text below universally says "omnipresent in all," all are to be understood in this manner, because the Tathāgata's Ekayāna perfect teaching, throughout worlds of the same category such as Mount Sumeru, exercises its pedagogical scope entirely like this. (9) To manifest the marks of the aforementioned supernatural powers. Above, it said "manifesting supernatural powers." How are they manifested? A single assembly, without moving, completely fills the dharmadhātu. (10) To reveal that both noumenon and phenomena are unobstructed, causing one to abandon attachments and follow the Dharma. Although this intent is universal, it is revealed everywhere in the text. Due to all the above reasons, this chapter comes next.