大方廣佛華嚴經疏 13.26

13.26

第二重光照十方各十佛土者，是娑婆隣次之十剎也。十偈通顯菩提因果，分三：初偈菩提之因、次五菩提果用、後四令物思齊。今初。上半所為，謂無明造業，愛能潤業，故生死無窮，如泥中刺不覺其傷，如瘡中刺為其所毒。下半能為，即從癡有愛，菩薩悲生，非大菩提莫之能拔，無此悲智非佛法故。次五菩提果用中，初偈悲智雙滿，智見諸法、悲以轉授。普見通於性相故離二邊，謂真故無有、俗故無無，真故無有則雖無而有、俗故無無則雖有而無、雖有而無則不累於有、雖無而有則不滯於無，不滯於無則斷滅見息、不存於有則常著氷消，俱不俱等何由而有？諸邊都寂故云皆離。次一美往因行、次一慈力降魔、次一智斷致用、後一法鼓警機，文相並顯。後四令物思齊者，斯即佛因，能如是行得諸佛道。四偈顯四種行：一游剎無著，謂不壞其相故能普游，了剎性空故於有無著。二念佛生喜。上半所念法身顯故如空永常，解脫累亡如空清淨；下半能念憶持明記，故喜生願足。三亡苦濟物、四護法輕身，文並可知。

Second, regarding the light shining again upon the ten Buddha-lands in each of the ten directions: these are the ten lands adjacent to the Sahā world. The ten verses generally reveal the cause and fruit of bodhi, divided into three: the first verse is the cause of bodhi, the next five are the fruit and function of bodhi, and the final four cause beings to aspire to emulate it. First, the first verse: the first half is what is done: ignorance creates karma, and craving can moisten karma, so that saṃsāra is endless, like a thorn in the mud where one does not perceive its injury, or like a thorn in a wound which poisons it. The second half is the agent: arising from delusion there is craving, and the bodhisattva's compassion arises; without great bodhi none can uproot it, for without this compassion and wisdom it is not the Buddha Dharma. In the next five verses on the fruit and function of bodhi: in the first verse, compassion and wisdom are both fulfilled; with wisdom one sees all dharmas, and with compassion one transmits and bestows them. Seeing universally encompasses both nature and marks, and therefore leaves behind the two extremes. This means: because of the real, there is no existence; because of the conventional, there is no non-existence. Because of the real there is no existence, though non-existent it exists; because of the conventional there is no non-existence, though existing it is non-existent. Though existing it is non-existent, one is not burdened by existence; though non-existent it exists, one is not stagnant in non-existence. Not being stagnant in non-existence, annihilationist views cease; not dwelling in existence, the ice of eternalist attachment melts. How could both or neither arise? All extremes are completely quiescent; hence it says "all are left behind." The next one praises past causal practices; the next one subdues māras through the power of loving-kindness; the next one brings about function through wisdom and eradication; the last one sounds the Dharma drum to awaken capacities. The textual marks are all evident. Regarding the final four causing beings to aspire to emulate it: these are indeed the Buddha-causes; being able to practice thus, one attains the path of the Buddhas. The four verses show four kinds of practice: First, roaming through lands without attachment: not destroying their marks, one can roam universally; understanding that the nature of lands is empty, one is without attachment to existence. Second, recollecting the Buddha and generating joy: in the first half, what is recollected is the dharmakāya, which, being manifest, is eternal like space, and, with the burdens of liberation eliminated, is pure like space; in the second half, the recollecting agent recalls and clearly remembers, so joy arises and vows are fulfilled. Third, forgetting suffering to rescue beings; fourth, protecting the Dharma while making light of one's body. The texts are both understandable.