大方廣佛華嚴經疏 17.14

17.14

第九「迦葉」下同讚如來。然三世諸佛皆於此處說十住法。獨讚十者，表說十住及無盡故。所以讚者，義乃有四：一十佛曾處則殿勝可居、二互舉一德例讚本師、三敘昔善根慶遇堪受、四昔佛同說表法常恒。文中，先明此界、後辨結通。今初十頌，各上半標名讚德，上句別、下句通，下半以人結處。唯初一句諸佛不同，然佛別名多因德立，讚者取德以釋上名。初迦葉者，此云飲光，若從姓立示生彼族。若就佛德，一者身光蔽餘光故、二者悲光飲蔽邪光故。拘那牟尼，舊曰金仙，亦云金寂，寂故無礙，金故明見。迦羅鳩馱者，具云迦羅鳩村馱，此云所應斷已斷，如金已淨、如山不動。亦可見無礙者是此佛德，如金山者是前佛德。毘舍浮者，亦云毘濕婆部。毘濕婆者，此云遍一切也。部者，自在也。亦云遍勝，無三垢故無不自在而超勝也。三垢者，現、種及習。尸棄，亦云式棄那，此云持髻，亦云有髻。無分別智最為尊上，處心頂也。又髻中明珠，即無分別也。毘婆尸者，此翻有四，謂淨觀、勝觀、勝見、遍見。如月圓智滿是遍見也，魄盡惑亡是淨觀也。既圓且淨，是勝觀勝見也。弗沙，亦云勃沙，此云增盛，明達勝義是增盛也。提舍，亦云底沙，西域訓字底邏那，此云度也。沙是皤沙，此云說也，謂說法度人，或但云說。辯才無礙者，即能說也。波頭摩者，此云赤蓮華，身心如蓮華淨無塵垢。然燈者，《智論》云「此佛從初現生乃至成佛，舉身帶光，如然燈故。」身智光明普周稱大。然十中後七乃過去劫佛，如何賢劫曾入殿耶？古釋有二：一約時劫相即入故、二約其處有麁細故，麁隨劫壞，細者常存。如《法華》，天人見燒，我土不毀。又梵王見淨，身子見穢。今此天帝是大菩薩，同梵王見，亦佛加故。二「如此」下結通十方。

Ninth, from "Kāśyapa" onward, they together praise the Tathāgata. All the Buddhas of the three periods of time preach the Dharma of the ten abodes in this place. Exclusively praising ten Buddhas symbolizes expounding the ten abodes and inexhaustibility. As for why they are praised, there are four meanings: 1. because the ten Buddhas once resided here, the palace is supreme and fit to dwell in; 2. by alternately citing one virtue, they exemplarily praise our original teacher; 3. by recounting past roots of goodness, they rejoice at meeting [him] and being able to receive [the teaching]; 4. because past Buddhas taught identically, it symbolizes that the Dharma is eternal. In the text, it first explains this world and then determines the general conclusion. Now, the first ten verses each have the first half indicating the name and praising the virtue: the upper line is specific, and the lower line is general; the second half concludes with the person and the place. Only the very first line differs among the Buddhas; but the distinct names of the Buddhas are mostly established based on their virtues, and the praiser adopts the virtues to explain the names above. First, Kāśyapa is called here "Drinker of Light": if established from the clan name, it indicates being born into that clan; if explained in terms of the Buddha's virtues: first, his bodily light eclipses other lights; second, his compassionate light drinks in and eclipses heterodox light. Konāgamana was formerly called "Golden Sage," and also "Golden Stillness"; because he is still, he is unobstructed; because he is golden, he sees clearly. Krakucchanda is fully called Krakucchanda, which here means "what should be severed has already been severed," like gold already purified, like a mountain unmoved. It can also be that "unobstructed vision" is this Buddha's virtue, while "like a golden mountain" is the previous Buddha's virtue. Viśvabhū is also called Viśvabhāv. "Viśva" here means "pervading all"; "bhū" means "sovereignty"; it also means "all-surpassing": having no three stains, there is nowhere he is not sovereign and surpassing. The three stains are active, dormant, and habit-energy. Śikhin is also called Śikhina, which here means "holding a crest" or "having a crest." Non-conceptual wisdom is the most supreme, dwelling at the summit of the mind; moreover, the bright jewel in the crest is non-conceptuality. Vipaśyin has four translations here: pure observation, supreme observation, supreme vision, and pervasive vision. Like the moon being full and wisdom complete, this is pervasive vision; the waning moon ending and delusion destroyed is pure observation; being both complete and pure is supreme observation and supreme vision. Puṣya is also called Puṣya, which here means "thriving": clearly comprehending the supreme truth is "thriving." Tiṣya is also called Tiṣya; the Western Regions explain the word *tiraṇa* as meaning "deliverance" here; *ṣya* is *bhāṣa*, which here means "speaking"—meaning speaking the Dharma to deliver people, or simply "speaking." Unobstructed eloquence is the ability to speak. Padma here means "red lotus": body and mind, like a lotus flower, are pure and devoid of defilement. Dīpaṃkara: the *Upadeśa* says, "This Buddha, from his first birth up to attaining buddhahood, had his entire body accompanied by light, like a burning lamp." The radiance of his body and wisdom universally pervades, called great. But the latter seven among the ten are Buddhas of past kalpas; how could they have entered the palace in the Bhadrakalpa? Ancient explanations give two [reasons]: 1. because time-periods and kalpas mutually enter; 2. because that place has coarse and subtle aspects: the coarse aspect perishes with the kalpas, while the subtle aspect perpetually endures. As in the *Lotus Sūtra*: heavenly beings see it burn, but my land is not destroyed. Furthermore, the Brahma King sees purity, while Śāriputra sees defilement. Here, this Heavenly Emperor is a great bodhisattva, who shares the vision of the Brahma King, also due to the Buddha's empowerment. Second, from "Like this..." onward, provides the general conclusion encompassing the ten directions.