大方廣佛華嚴經疏 13.31

13.31

第七重光照十方百萬世界。此下四段答法性問，佛以功德為法性故。即分為四：初一總顯內外包攝德、二方便幹能德、三大悲救攝德、四因果圓遍德。今初，偈中分二：前五歎佛法難思、後五示入方便。今初，分三：初三直就佛明、次一對機以辨、後一約法以明。今初，初一句所緣，及一切種智清淨。於所緣所知中，無礙智自在轉故。次句所依清淨，煩惱習氣永無餘故。三一切種心清淨，一切善根皆積集故。四具大悲故。五無憂喜之離染，安住捨故，故無所著。六惡想都絕，不依止名聞利養故。七八二句體雖叵量，具相好故稱歎。九智光遍覺，離倒名淨，身光可知。十永害習氣故。十一住正念故離邊常，明記故不動，亦是成上智光所觀，故結云佛智。又此一偈即四無所畏，光明即正覺、清淨即出苦，滌累漏盡及與障道無畏。不動即無畏之義，外難不能傾故。不墮勝負二邊故，是無畏智。二一偈對機以辨中，身心離分別者，含於二意：一約佛，以三業隨智慧行等故；二約機，即知上功德而能身心無分別者，則得無疑無滯益。三有一偈約法以顯。雖法界遍轉，無性寂滅故無所轉，假以言宣云方便說。其能轉智即十力智。後五示入方便者，上來說佛，不離功德菩提；上所說法，不離教義次第令入。初偈令念菩提，初句善決性相。次二句契理絕想，以生分別想即戲論故。具斯二義，為念菩提，故《大般若》云「覺法自性離諸分別，同菩提故。」又心絕動搖、言亡戲論。又《瑜伽》九十五有六種戲論，故名為諸。次偈隨教。上二句了法亡言。次句得旨方名隨順，次偈入佛功德。上二句雙存，一多相別故。次句雙泯，相形奪故。一因於多有，多中應有一；多因於一有，一中應有多。今多中無一，一無從矣；一中無多，多無從矣，故二俱捨也。而性相融通，入一即是入多，名普入也。然一多相依互為本末，通有四義：一相成義，則一多俱立，以互相持有力俱存也，即初二句。二相害義，形奪兩亡，以相依故各無性也，即二俱捨是。三互存義，以此持彼，不壞彼而在此，彼持此亦爾，故上文云「一中解無量」等是。四互泯義，以此持彼，彼相盡而唯此；以彼持此，此相盡而唯彼。故下文云「知一即多，多復即一」是也。諸文各據一義，故不相違矣。復總收之以為十義：一孤標獨立、二雙現同時、三兩相俱亡、四自在無礙、五去來不動、六無力相持、七彼此無知、八力用交徹、九自性非有、十究竟離言。次偈入佛菩提，依正皆寂，故無所依。智契於斯，故無分別。後偈知法義，上明生土皆寂不可言異，依正兩殊不可云一。

The seventh repetition of light illuminates a million worlds in the ten directions. The four sections from here on answer the question concerning dharmatā, for the Buddha takes virtues as dharmatā. These are divided into four: first, universally revealing the virtue of internal and external containment and inclusion; second, the virtue of skillful means and executive ability; third, the virtue of great compassion saving and gathering in [sentient beings]; fourth, the virtue of cause and effect being consummate and all-pervading. Now, the first: in the verses there are two parts: the first five praise the Buddha-Dharma as inconceivable; the last five show the skillful means for entering it. In the first part, there are three sections: the first three explain it directly with respect to the Buddha; the next one discriminates it with respect to capacity; the last one explains it in terms of the Dharma. Now, regarding the first: the very first line indicates the focal object (ālambana) and the purity of all-aspect wisdom (sarvākārajñatā), for unimpeded wisdom turns with mastery within the focal object and the knowable. The next line indicates the purity of the basis (āśraya), for afflictive latencies are forever eradicated without remainder. The third indicates the purity of the mind of all kinds, because all kuśala-mūla have been accumulated. The fourth indicates the possession of great compassion. The fifth indicates freedom from defilement free of sorrow and joy, abiding peacefully in equanimity, hence without attachment. The sixth indicates that evil notions have completely ceased, for he does not rely on fame and gain. The seventh and eighth lines indicate that although his essence is immeasurable, because he is endowed with marks and signs, he is praised. The ninth indicates that the light of wisdom everywhere awakens [beings], and being free from error is called purity, while the light of the body can be understood [similarly]. The tenth indicates that latencies are forever destroyed. The eleventh indicates that because he abides in correct mindfulness, he is free from the extremes of nihilism and permanence, and because he clearly remembers, he is unmoving; this also completes what is observed by the light of wisdom above, hence it concludes: 'the Buddha's wisdom.' Moreover, this single verse is itself the four fearlessnesses (vaiśāradya): light is sambodhi; purity is transcending suffering; cleansing taints, the extinction of outflows, and [fearlessness regarding] obstacles to the path. Unmoving is the meaning of fearlessness, because external objections cannot overturn him. Because he does not fall into the two extremes of victory and defeat, it is the wisdom of fearlessness. In the second section of one verse discriminating with respect to capacity, 'body and mind free from discrimination' contains two meanings: first, with respect to the Buddha, because the three karmas follow the action of wisdom, and so on; second, with respect to capacity, if one knows the above virtues and can have a body and mind without discrimination, one will attain the benefit of having no doubt and no stagnation. Third, there is one verse that reveals it in terms of the Dharma. Although it turns everywhere throughout the dharmadhātu, because it lacks svabhāva and is quiescent, there is nothing that is turned; provisionally proclaimed through words, it is said to be spoken through skillful means. The wisdom capable of turning it is the wisdom of the ten powers. Regarding the last five showing the skillful means of entering: above, in speaking of the Buddha, it did not leave virtue and bodhi; the Dharma spoken above did not leave the sequential order of teaching and meaning to enable entrance. The first verse causes one to be mindful of bodhi; its first line properly resolves nature and mark. The next two lines accord with noumenon and cut off thoughts, for giving rise to discriminative thoughts is itself conceptual proliferation (prapañca). Endowed with these two meanings, it is called being mindful of bodhi; hence the Mahāprajñāpāramitā-sūtra says: 'Awakening to the self-nature of dharmas is free from all discriminations, because it is identical with bodhi.' Moreover, the mind cuts off agitation, and speech puts an end to conceptual proliferation. Furthermore, the ninety-fifth [fascicle] of the Yogācārabhūmi has six kinds of conceptual proliferation, hence they are called 'all [conceptual proliferations]'. The next verse accords with the teaching. Its upper two lines understand dharmas and forget words. The next line states that only upon grasping the purport is it called accord. The next verse enters the Buddha's virtues. The upper two lines preserve both, because the one and the many are distinguished from each other. The next line effaces both, because their marks negate each other. The one exists because of the many; within the many there should be the one. The many exists because of the one; within the one there should be the many. Now, within the many there is no one, so the one has no source; within the one there are no many, so the many have no source; hence both are relinquished. Yet nature and marks blend and interpenetrate; entering the one is precisely entering the many, which is called 'universal entrance'. Now, the one and the many rely on each other and mutually serve as root and branch, encompassing four meanings: first, mutual establishment, wherein the one and the many both stand, for they mutually uphold each other and, being efficacious, both exist—this is the first two lines. Second, mutual harm, wherein their forms negate each other and both are lost, because relying on each other, each lacks self-nature—this is 'both are relinquished'. Third, mutual preservation, wherein this upholds that, and without destroying that it is present here; that upholding this is also like this; hence the text above says: 'Within the one, understand the immeasurable', and so forth. Fourth, mutual effacement, wherein this upholds that, that's mark is exhausted and only this remains; that upholds this, this mark is exhausted and only that remains; hence the text below says: 'Knowing that the one is the many, and the many again are the one.' The various passages each rely on one meaning, so they are not contradictory. Collecting them generally, they constitute ten meanings: 1. solitary independence; 2. simultaneous dual appearance; 3. both marks being extinguished; 4. mastery and non-obstruction; 5. going and coming without moving; 6. mutual upholding without power; 7. mutual ignorance of each other; 8. interpenetration of power and function; 9. non-existence of self-nature; 10. ultimate transcendence of words. The next verse enters the Buddha's bodhi: the dependent and primary [retributions] are both quiescent, hence there is nothing on which to depend. Wisdom accords with this, hence it is free from discrimination. The last verse knows the meaning of dharmas: above it explained that sentient beings and lands are both quiescent, so they cannot be called different, yet the dependent and primary [retributions] are both distinct, so they cannot be called one.