大方廣佛華嚴經疏 13.32

13.32

第八重光照一億界。前云百萬，今十倍於前，即千萬為一億也。十偈歎佛權實雙行方便幹能。然方便之言，略有三意：一以因中十種加行方便之力，修成佛果自在之德。二但是差別之用皆名方便，其無礙慧無若干故。三即實之權起用自在，故名方便。今文具三，皆三句辨相、一句結名。初偈即體起用為方便。然有六義：一智超下位、二證法無邊、三解脫有海、四具上三義到涅槃岸、五壽兼真應、六身光無涯皆佛功德。二歎寂照方便，初句橫照、次句竪窮、次句即寂照而無思，故難思也。三歎佛事理無礙方便，初二句有無無礙、次一句定散無礙。四歎佛修無修方便，初句善窮性相；次句無念勤修樂於解脫，釋修涅槃。離不平者，釋前正念，以不見生死為雜染、涅槃為清淨，此二無差為真寂滅。五歎迴向方便，初二句趣如法界是迴向實際，餘皆迴向菩提。次句迴向眾生，住如化物，故為方便。六證知方便，初句隨順證入、次句知而無障。次句知遍趣行，即利生法，即知即證為自在修也。七寂用方便，初句寂、次句用、次句寂用無礙。為無住涅槃，凡小難到。八時數方便，可知。九難思方便，初句了生滅，剎那一期皆悉了知。次十一字了相即眾生體，不出三界九地。下二界是色，無色界非色，二界八地皆名為想，無想天為非想，有頂非想非非想。悉了知者，能了兼了其性即是無生。此是無邊之境，故難思也。上二偈但了差別即是方便。十無比方便，初二句知相，上句竪窮、下句橫攝。次句知性，此二不二故無比，即為方便也。

The eighth repetition of light illuminates one hundred million worlds. Formerly it said one million; now it is ten times the previous, so ten millions make one hundred million (koṭi). Ten verses praise the Buddha's skillful means and executive ability in practicing both provisional and real. Now, the term 'skillful means' (upāya) generally has three meanings: first, by the power of the ten kinds of preparatory skillful means in the cause, one cultivates and accomplishes the mastered virtues of the Buddha-fruit. Second, all differentiated functions are simply called skillful means, because the unimpeded wisdom has no variety. Third, the provisional that is identical to the real gives rise to functions with mastery, hence it is called skillful means. The present text contains all three, each having three lines to distinguish the marks and one line to conclude with the name. The first verse takes arising function from essence as skillful means. It has six meanings: 1. wisdom surpassing lower stages; 2. realizing boundless dharmas; 3. liberation from the ocean of existence; 4. being endowed with the above three meanings, reaching the shore of nirvāṇa; 5. lifespan combining both the true and the responsive; 6. the bodily light being limitless—all are the Buddha's virtues. The second praises the skillful means of quiescent illumination: the first line illuminates horizontally; the next line penetrates vertically; the next line indicates that quiescent illumination is beyond conception, hence inconceivable. The third praises the Buddha's skillful means of the non-obstruction between phenomena and noumenon: the first two lines show the non-obstruction of existence and non-existence; the next line shows the non-obstruction of concentration and distraction. The fourth praises the Buddha's skillful means of cultivation without cultivation: the first line thoroughly fathoms nature and marks; the next line indicates diligent cultivation without conceptual thought and delighting in liberation, explaining the cultivation of nirvāṇa. 'Free from unevenness' explains the previous correct mindfulness, for not seeing saṃsāra as defiled and nirvāṇa as pure, with no difference between the two, is true quiescence. The fifth praises the skillful means of pariṇāmanā: the first two lines tend toward the true dharmadhātu, which is dedication toward the reality limit; the rest are all dedication toward bodhi. The next line is dedication toward sentient beings, abiding in reality to transform beings, hence it is a skillful means. The sixth is the skillful means of realization and knowledge: the first line accords with and enters realization; the next line knows without obstacle. The next line knows the practices tending everywhere, which are the dharmas for benefiting beings; knowing is itself realizing, which is cultivation with mastery. The seventh is the skillful means of quiescence and function: the first line is quiescence; the next line is function; the next line is the non-obstruction of quiescence and function. This is non-abiding nirvāṇa, difficult for ordinary beings and followers of the small [vehicle] to attain. The eighth is the skillful means of time and number, which can be understood. The ninth is the inconceivable skillful means: the first line understands arising and ceasing, fully knowing both the kṣaṇa and the complete lifespan. The next eleven characters understand marks, which are the substance of sentient beings, not going beyond the three realms and nine planes. The lower two realms are material; the formless realm is non-material; the two realms and eight planes are all called perception; the heaven of non-perception is non-perception; the peak of existence is neither-perception-nor-non-perception. 'Fully knowing' means that what can know also knows their nature, which is non-arising. This is a boundless realm of objects, hence inconceivable. In the above two verses, merely understanding distinctions is itself skillful means. The tenth is the peerless skillful means: the first two lines know marks; the upper line penetrates vertically, and the lower line gathers horizontally. The next line knows the nature; these two are non-dual, hence peerless, which is precisely skillful means.