大方廣佛華嚴經疏 13.24

13.24

第五釋文。大分為二：初如來放光、二「照此」下光至分齊。今初。足下放者，表信四義：一自下而上，信最初故。二最卑微故。三為行本故，《智度論》第九云「足下放光者，身得住處皆由於足。」四顯信該果海，已滿足故。輪義亦然，圓無缺故。言百億光者，以遍法界所照之剎皆百億故。第二光至分齊者，此中光照大數，約其現文且有二十六節，前九別名、後十七同辨，即為十段。若據實義，應有等法界無盡之節，節節有偈，中上本經必應廣說。然非多度放光，亦非一度放光次第照於多節，唯一放光同時頓照盡空世界。但為言不並，彰說有前後，隨機心現節節各見，則如來光明節節而照，金色文殊節節而至，乃至法界各見亦爾。在佛文殊節節皆遍，如月普照百川各見。若法界機頓見，前來諸類所見信會既爾，住行等會同遍亦然。十段之中，文各有二：皆長行，佛以身光照現事境，令眾目覩；偈頌，文殊智光讚述事理，令眾悟入。十段依答，文三：初五答菩提，即分為五：初一總顯菩提超情、二通顯菩提因果、三顯八相菩提、四顯菩提體性、五體菩提之因。今初，長行中二：先照本界染淨、二「如此處」下現自法會普遍之相。前中三：初總標分齊、二「百億閻浮」下別顯所照、三「其中」下類結明顯。今初。言三千大千者，《俱舍論》云「四大洲、日月、蘇迷盧、欲天梵世各一千，名一小千界。此小千千倍，說名一中千，此千倍大千，皆同一成壞。」梵世謂即初禪，故云同一成壞。以三度積，故曰三千。略去小中，舉其末後，故云大千。《長阿含》十八、《雜阿含》十六、《正理》三十一，及《瑜伽》、《智論》、《雜集》、《顯揚》亦不殊此。有云：然《顯揚》第一明三千世界三災所壞，故知初禪小千、二禪中千、三禪大千。若《金光明》，直至非想皆云百億，意在遍諸天故。此經文中但至色頂，約無色無處故。今依二經。二別顯所照中，初現人中、二現八相、三現諸天。初中閻浮提者，新云贍部。《俱舍》云「阿耨達池岸有樹名贍部，因以名洲。」提者，此云洲也。東弗婆提者，此云勝身，身勝餘洲故。西衢耶尼，此云牛貨，以牛貨易故。北欝單越，此云勝生，以定壽千歲，衣食自然故。大海者，即外鹹海也。百億輪圍者，一四天下一小鐵圍故，中者有千，大者唯一。皆云百億者，此方黃帝算法，數有三等，謂上、中、下，下等數法，十十變之；中等，百百變之；上等，倍倍變之。今此三千，若以小數，計有萬億。今約中數，從千已上百百變之，則有百億，故唐三藏譯為百億俱胝。測公《深密記》第六云「俱胝相傳釋有三種：一者十萬、二者百萬、三者千萬。由此三千以俱胝數，或至百數、或至千數、或至百千。唐三藏譯是千萬也，故至百數。」又依《俱舍》，譯洛叉為億。此譯俱胝為億故，下光照一億十億等，梵本皆云俱胝，總由俱胝之數不同故也。二現八相中，文有五相，受生含三。佛成道後始放光明。却現初生及後涅槃者，約微細門融三世故。亦非能照是報、所照是化，以放光身在摩竭故，此經報化融故。大菩薩等化處見報，下位之機報處見化，二不並故。能照所照唯是一佛，顯佛自在超思議故。三「百億須彌」下現諸天中舉須彌者，二天所依故。二現自法會中二：先現本會，此是一會遍一切處，非是多處各別有會。乃至法界亦如是遍，此圓融法非思之境。二「悉以佛神力」下現新集眾。言佛神力者，亦即是前各隨其類現神通也。文有四段，謂總顯、列名、剎號、佛名皆同〈名號品〉中，但增百億為異耳。

Fifth, explaining the text. Broadly divided into two parts: first, the Tathāgata emits light; second, from 'illuminated this' onward, the reaches to which the light extends. Now, the first. Emitting it from beneath the feet expresses four meanings of faith: first, going from low to high, because faith is the very first; second, because it is the humblest and lowest; third, because it is the foundation of practice—as the Mahāprajñāpāramitopadeśa, fascicle 9, says: 'As for emitting light from beneath the feet, the resting place gained by the body is entirely due to the feet'; fourth, showing that faith encompasses the ocean of fruition, being already fully complete. The meaning of the wheel is also thus, because it is round and without defect. Saying 'a hundred kotis of lights' is because the lands illuminated throughout the dharmadhātu are all a hundred kotis. Second, as for the reaches to which the light extends: herein, the grand total of the light's illumination, following the present text, has provisionally twenty-six sections; the first nine have distinct names, and the latter seventeen are expounded in common, thus forming ten passages. If judged by the actual meaning, there should be inexhaustible sections equal to the dharmadhātu, with verses in section after section, which the middle and superior recensions of the sūtra must elaborate in full. However, it is not that light is emitted multiple times, nor is it that light emitted once illuminates multiple sections sequentially; rather, a single emission of light simultaneously and suddenly illuminates worlds throughout all of space. But because words cannot run in parallel, the explanation has a before and an after; appearing according to the minds of the faculties, each sees section by section, and thus the Tathāgata's radiance illuminates section by section, and the golden-hued Mañjuśrī arrives section by section, up to each seeing likewise across the dharmadhātu. For the Buddha and Mañjuśrī, each section is fully pervasive, just as the moon universally shines and a hundred rivers each perceive it. If the faculties throughout the dharmadhātu perceive it simultaneously, just as it is for what is seen by the various classes in the Faith Assembly mentioned earlier, the same pervasiveness holds true for the assemblies of the Abodes, Practices, and so on. Among the ten passages, the text in each case has two parts: in each, the prose shows the Buddha using his bodily light to illuminate and manifest phenomenal objects, causing the assembly to witness them; the verses show Mañjuśrī's light of wisdom praising and recounting phenomena and noumenon, causing the assembly to awaken and enter. The ten passages accord with the answers, having three divisions in the text: the first five answer regarding bodhi, which are divided into five: first, generally revealing that bodhi transcends conceptual thought; second, comprehensively revealing the cause and fruition of bodhi; third, revealing the bodhi of the eight aspects; fourth, revealing the essence of bodhi; fifth, identifying the cause of bodhi. Now, the first: within the prose there are two parts: first, illuminating the defiled and pure of this realm; second, from 'just as in this place' onward, manifesting the pervasive aspect of his own Dharma assembly. In the first part there are three: first, generally indicating the scope; second, from 'a hundred kotis of Jambūdvīpas' onward, specifically revealing what is illuminated; third, from 'within it' onward, analogously concluding with distinct clarity. Now, the first. As for 'three-thousand great-thousand', the Abhidharmakośa says: 'Four great continents, sun and moon, Sumeru, the desire-heavens, and the Brahmā world, one thousand each, are called a small-thousand realm. A thousand times this small-thousand is called a middle-thousand; a thousand times this is a great-thousand, all sharing the same formation and destruction.' The Brahmā world refers to the first dhyāna, which is why it is said they share the same formation and destruction. Because it is multiplied three times, it is called 'three-thousand'. Omitting the small and middle, and mentioning the final one, it is called 'great-thousand'. The Dīrgha-āgama, fascicle 18; the Saṃyukta-āgama, fascicle 16; the Nyāyānusāra, fascicle 31; as well as the Yogācāra[-bhūmi], the Mahāprajñāpāramitopadeśa, the Abhidharmasamuccaya, and the Prakaraṇāryavācā, are no different from this. Some say: however, the Prakaraṇāryavācā, fascicle 1, explains that the trichiliocosm is destroyed by the three disasters, so we know that the first dhyāna is the small-thousand, the second dhyāna is the middle-thousand, and the third dhyāna is the great-thousand. As for the Suvarṇaprabhāsa, it speaks of a hundred kotis all the way up to Naivasaṃjñānāsaṃjñāyatana, its intention being to pervade all heavens. In this sūtra's text, it only reaches the peak of the form realm, on the grounds that the formless realm has no spatial location. Now we rely on both sūtras. Second, within specifically revealing what is illuminated: first, manifesting the human realm; second, manifesting the eight aspects; third, manifesting the heavens. In the first, Jambūdvīpa is newly rendered as Shanbu (Jambu). The Kośa says: 'On the bank of Lake Anavatapta there is a tree named jambu, after which the continent is named.' 'Dīpa' is rendered here as continent. Pūrvavideha is rendered here as 'Superior Body', because their bodies surpass those of other continents. Aparagodānīya in the west is rendered here as 'Ox-Market', because they trade with cattle. Uttarakuru in the north is rendered here as 'Superior Life', because their lifespan is fixed at a thousand years, and clothing and food are spontaneous. The great ocean is the outer salty sea. The hundred kotis of Cakravāḍas: because one set of four continents has one small Iron Ring, the middle has one thousand, and the great has only one. As for all saying 'a hundred kotis': in the methods of calculation of the Yellow Emperor in this land, numbers have three grades, namely superior, middle, and inferior. In the inferior system, it changes by tens; in the middle, by hundreds; in the superior, it doubles continuously. Now for this trichiliocosm, if calculated by the small system, there are ten thousand billions. Now following the middle system, changing by hundreds from one thousand upward, there are a hundred kotis; hence the Tang Tripiṭaka Master [Xuanzang] translated it as a hundred kotis of koṭis. Master Ce's Commentary on the Saṃdhinirmocana, fascicle 6, says: 'Traditionally, there are three explanations of koṭi: first, one hundred thousand; second, one million; third, ten million. Because of this, calculating the trichiliocosm by koṭis reaches either a hundred, or a thousand, or a hundred thousand. The Tang Tripiṭaka Master translated it as ten million, hence it reaches a hundred.' Furthermore, following the Kośa, lakṣa is translated as a hundred thousand (yì). Because this translation renders koṭi as yì, when the light illuminates one yì, ten yì, etc. below, the Sanskrit text in all cases says koṭi, all due to the discrepancy in the numerical value of koṭi. Second, in manifesting the eight aspects, the text has five aspects, receiving birth encompassing three. The Buddha emits light only after achieving the Way. Showing earlier birth and subsequent nirvāṇa retrospectively is done in terms of the subtle and minute gate interpenetrating the three times. Nor is it that the illuminator is the reward [body] and the illuminated is the transformation [body], because the body emitting light is in Magadha, and in this sūtra reward and transformation interpenetrate. Great bodhisattvas and the like see the reward body at the site of transformation, while faculties of lower stages see the transformation body at the site of the reward body, as the two do not run parallel. The illuminator and that which is illuminated are solely one Buddha, revealing that the Buddha's sovereignty transcends conceptual thought. Third, in manifesting the heavens from 'a hundred kotis of Sumerus' onward, Sumeru is mentioned because it is the support for the two heavens. Second, in manifesting his own Dharma assembly there are two parts: first, manifesting the original assembly—this is a single assembly pervading all places, not distinct assemblies existing in multiple places. It is pervasive in this way up to the entire dharmadhātu; this perfectly interpenetrated Dharma is not an object of conceptual thought. Second, from 'all by the Buddha's spiritual power' onward, manifesting the newly gathered assembly. Saying 'the Buddha's spiritual power' is also the manifesting of spiritual powers according to their respective kinds mentioned earlier. The text has four passages, namely: general indication, listing of names, names of lands, and names of Buddhas, all identical to those in the Chapter on the Names, differing only in the addition of 'a hundred kotis'.