大方廣佛華嚴經疏 13.34

13.34

第十重光照十方，總結無盡。長行分二：先明世界數量，略有十七，漸窮法界；後明彼諸世界所有皆現。十頌明因果圓遍德，於中分二：前四示佛因果遍說、後六勸物順行。今初，初一偈因圓果滿，彰有說因。初三句三達因圓，後句十力果滿。次一偈大用外彰，正明說法周遍，可知。後二對因辨果。初一偈遍因，初可為因，三句皆果。法供養佛故於法順知，普為眾生故能遍用，斯即等流名相似果。晉經云正心供養，明是法供養也。後一偈深因，故能速證。初二句六度自利，謂供佛是檀，意柔兼戒，從初至末是進策也。次句利他，兼方便等。二行既圓則佛果朝夕，故云速成。後六偈觀物順行。佛昔如是行，今得說法果，令物行之亦得斯果。初一偈求法行、二說法行、三聽法行、四有三偈破相行。今初，初句離過勝他名利，名為異情。次二句顯德，一句滿福、一句圓智。又無異者，於一切法都無所求，若此之求則見真法身也。二說法行。前半說法益物。義利者，令眾生得離惡攝善故、此世他世益故、世出世益故、福德智慧益故。上四對皆先義後利。後半，若無說無示，同佛說也。三聽法行，兼顯法輪之體。初句教法、次句即教成行。無有一文一法非菩提因，豈止三十七品。次句悟理，揀去隨文。後句理無廢興，故常見佛果也。後三破相行。初一正明、後二轉釋。今初，初三句反顯，金容煥目而非形，安可以相取；後句正顯，法性超乎視聽，唯可虛己而求。後二轉釋云何不見。前偈以妄喻真。眾生妄惑尚不可窮，諸佛契真如何見盡，後偈復轉釋云，雖遍十方，不可定取。如剎遍空，有其四義：一多剎滿空、二體無來去、三不妨成壞、四無別所依。佛身遍空亦具四義：一頓遍多剎、二恒不去來、三應有出沒、四體用無依，是故佛身亦不可以遍空而取耳。上來三品答初十句所依果問竟。

The tenth layer of light shines throughout the ten directions, concluding the inexhaustibility. The prose portion is divided into two parts: first, it clarifies the count and quantity of worlds, which in brief are seventeen, gradually exhausting the dharmadhātu; subsequently, it clarifies that everything existing in all those worlds is made visible. The ten verses clarify the virtues of cause and fruition being perfect and all-pervading; within them, there are two parts: the first four indicate that the Buddha's cause and fruition are universally expounded; the subsequent six encourage beings to practice in accordance [with them].

Now, as for the first [part]: the first verse shows that cause is perfected and fruition is fulfilled, revealing that there is a cause for this exposition. The first three lines show that the three comprehensions as cause are perfected; the final line shows that the ten powers as fruition are fulfilled. The next verse reveals the great function externally, directly clarifying that the exposition of the Dharma is all-pervading, which is easily understood. The subsequent two verses distinguish the fruition with respect to the cause. The first verse concerns the all-pervading cause; its first line can be taken as the cause, while three lines are all the fruition. Because he makes Dharma offerings to the Buddha, he accords with and knows phenomena; because he acts universally for the sake of sentient beings, he can employ [them] everywhere—this is an out-flowing [result], termed a similar fruition. The Jin translation says, 'making offerings with an upright mind,' clarifying that this refers to Dharma offerings. The latter verse concerns the profound cause, whereby he can swiftly realize [it]. The first two lines concern the six perfections for self-benefit: making offerings to the Buddha is dāna (generosity), a gentle mind encompasses śīla (precepts), and from beginning to end it is energetic encouragement (vīrya). The next line concerns benefiting others, encompassing skillful means and so forth. Once the two practices are perfected, the Buddha fruition is attained overnight; hence it says, 'swiftly accomplish.'

As for the subsequent six verses that encourage beings to practice in accordance [with them]: the Buddha practiced in this way in the past and now attains the fruition of expounding the Dharma, leading beings who practice it to likewise attain this fruition. The first verse concerns the practice of seeking the Dharma; the second concerns the practice of expounding the Dharma; the third concerns the practice of listening to the Dharma; the fourth consists of three verses on the practice of breaking down marks.

Now, as for the first: the first line leaves behind faults and surpasses others' fame and gain, which is called 'alien sentiments.' The next two lines reveal virtues: one line fulfills merit, and one line completes wisdom. Furthermore, 'without difference' means having no seeking whatsoever toward all phenomena; if one seeks like this, one sees the true dharmakāya. The second concerns the practice of expounding the Dharma. The first half concerns expounding the Dharma to benefit beings. 'Meaning and benefit' (artha-hita) means: causing sentient beings to leave evil and gather good; benefit in this world and other worlds; mundane and supramundane benefit; and the benefit of merit and wisdom. In all the above four pairs, meaning comes first and benefit after. In the latter half, if there is neither exposition nor indication, it is identical to the Buddha's exposition. The third concerns the practice of listening to the Dharma, concurrently revealing the essence of the wheel of Dharma. The first line concerns the teaching of the Dharma; the next line concerns accomplishing practice through the teaching. There is not a single line or a single phenomenon that is not a cause for bodhi; how could it be limited to the thirty-seven factors? The next line concerns awakening to the noumenon, casting aside following the text. The final line concerns the noumenon having neither cessation nor resurgence, and therefore one constantly sees the Buddha fruition.

As for the subsequent three on the practice of breaking down marks: the first directly clarifies [it], and the subsequent two further explain it. Now, as for the first: the first three lines reveal [it] via negation—his golden visage dazzles the eyes yet is not physical form, so how could one grasp it by marks? The final line reveals [it] directly—the dharmatā transcends sight and hearing, and one can seek it only by emptying oneself. The subsequent two further explain why it is not seen. The previous verse uses delusion as an analogy for the true. If sentient beings' delusional afflictions cannot yet be exhausted, how could one see to the end of the Buddhas who accord with the true? The subsequent verse further explains, saying: although it pervades the ten directions, it cannot be fixedly grasped. Just as worlds pervade space, which has four meanings—1. many worlds fill space; 2. in essence there is no coming or going; 3. it does not hinder formation and destruction; 4. there is no separate support—the Buddha's body pervading space likewise possesses four meanings: 1. instantly pervading many worlds; 2. constantly having neither going nor coming; 3. responsive manifestation having appearance and disappearance; 4. essence and function having no support. For this reason, the Buddha's body also cannot be grasped by its pervading space. The preceding three chapters answering the question regarding the fruition that serves as the basis in the initial ten lines are concluded.