大方廣佛華嚴經疏 19.50

19.50

第四「纔發心時」下能作佛事。有十一句，皆是纔發即得。言即得者，有二意故：一約法圓融，初心攝諸位故。通說諸位相攝，總有三類：一以行攝位，如十信中具一切位，〈賢首品〉說。二以位攝位，如十住滿即得成佛，如〈十住品〉，及〈法界品〉海幢比丘處說，其十行、十向、十地皆爾，各如自品說。三初心攝終，如十住初心即攝諸位，如此品說。並就因位滿說，如普賢作用大分同佛，猶未是佛，此中亦爾。二約見性齊故，說與佛等具諸佛法，豎論位次優劣非無。若爾，此與歷別何異？請以喻顯。若彼虛室置之一燈，光周室內，加二加三乃至百千，各各重重遍於室內。雖同周遍，不妨後後益明。初心等佛若彼一燈，妙覺等初同第百千。若器中盛燈，雖復百千共置一室，互不相見，歷別修行類同此也。依於此義故，初心即云振動光照一切世界，登地已上却說百剎千剎，如理思之。又即由此義廢高就下，十住之中即齊地故。

Fourth, from "At the very moment of generating the mind" downward, able to perform Buddha-deeds. There are eleven clauses, all of which are attained at the very moment of generating [the mind]. Stating that they are "immediately attained" is due to two meanings: 1. In terms of the perfect interpenetration of dharmas, because the initial mind subsumes all stations. Broadly speaking of the mutual inclusion among the stations, there are generally three classes: first, including stations through practice, such as the ten faiths possessing all stations, as taught in the "Bhadraśrī Chapter"; second, including stations through stations, such as fulfilling the ten abodes immediately attaining Buddhahood, as taught in the "Ten Abodes Chapter" and the section on the bhikṣu Sāgaradhvaja in the "Dharmadhātu Chapter"—the ten practices, ten dedications, and ten stages are all likewise, each as taught in their own chapters; third, the initial mind subsuming the end, such as the initial mind of the ten abodes immediately subsuming all stations, as taught in this chapter. All are explained in terms of fulfilling the causal station; just as Samantabhadra's function is broadly the same as a Buddha's, yet he is not yet a Buddha, so here it is also like this. 2. In terms of uniformity in seeing the nature, one is said to equal the Buddhas and possess all Buddha-dharmas; yet when tracing vertically the sequence of stations, superiority and inferiority are not absent. If so, how is this different from the successive distinct [stages]? Please allow an analogy to elucidate it. If one lamp is placed in an empty room, its light fills the room; if a second, a third, up to a hundred thousand are added, each and every one repeatedly pervades the room. Although they equally pervade, this does not hinder subsequent ones from becoming increasingly brighter. The initial mind equaling the Buddhas is like that one lamp; wondrous enlightenment equaling the beginning is like the hundred-thousandth. If lamps are contained within vessels, though a hundred thousand are placed together in one room, they do not see each other; gradual and distinct cultivation is analogous to this. Based on this meaning, the initial mind is immediately said to shake and illuminate all worlds, whereas upon entering the stages and above, it speaks instead of a hundred lands or a thousand lands—contemplate this in accordance with reason! Furthermore, precisely through this meaning, setting aside the higher to engage the lower, within the ten abodes one immediately equals the stages.