大方廣佛華嚴經疏 19.53

19.53

第六「是時十方」下十方證成分。望於上文有同有異。同義可知。異有三種，即為三段：一佛現證成，異前菩薩；二顯益證成，前文所無；三結通無盡，前略此廣，加說因故。今初也，先現身、次讚說、後引已同。以初心攝德深廣，恐難信受，故佛自證。二「汝說此法時」下顯益證成。益通二世，初益現在、後「我等悉當護持」已下顯及當來。今初。清淨心者，以聞菩提心，見心性故。而經多劫者，然餘教說定三僧祇，此宗所明劫數不定，略有四類：一或展則無量，不可說不可說剎塵，如〈法界品〉說。二或千不可說，或減或增，如威光太子及此中說。三或一生二生，如善財童子、兜率天子。四初心即得，如前所說。所乘之法既自在圓融，能乘之人亦遲速不定，念劫融故。故彌勒云：「一切菩薩無量劫修，善財一生皆得。」《起信》則以若遲若速皆為方便，此宗則以楷定為權，並有聖言無煩固執，不以長時而生退怯，不以速證而起輕心。若遲若疾誓要當剋，是佛意也。後益末世，令信仰故。今之聞者，皆由佛力願深愧信行。三「如此」下結通無盡。是證佛結通，非經家也。先明說遍、後「其說法」下示所說同。文中有三：一說人同；二說儀同，謂神力本願故；三說意同。「為欲」下是此文大旨，同前十住，並顯可知。

Sixth, from "At that time, the ten directions..." downward, is the section on confirmation by the ten directions. In relation to the preceding passage, there are similarities and differences. The similarities may be understood. The differences are of three kinds, which constitute three sections: first, the Buddhas appear to confirm, differing from the bodhisattvas previously; second, revealing the benefits as confirmation, which was absent in the preceding text; third, concluding by extending infinitely, which was brief before but extensive here because the causes of the expounding are additionally stated. Now this is the first: first appearing in body, next praising the preaching, and afterwards citing themselves as identical. Because the virtues encompassed by the initial mind are deep and vast, and it was feared that it would be difficult to have faith in and accept them, the Buddhas confirmed it themselves. Second, from "When you expounded this Dharma..." downward, reveals the benefits as confirmation. The benefits extend to two periods of time: first, benefiting the present, and afterwards, from "We all shall protect and uphold..." downward, revealing that it reaches into the future. Now this is the first. "Those with pure minds" means that because of hearing about the bodhicitta, they see the nature of mind. As for "passing through many kalpas": whereas other teachings state a fixed three asaṃkhyeyas, what this school explains is that the number of kalpas is indefinite, broadly falling into four categories: (1) Or, expanding, it is immeasurable, incalculable, ineffable worlds' paramāṇus, as expounded in the "Chapter on the Dharmadhātu." (2) Or a thousand ineffables, or less, or more, as expounded in the cases of Prince Prabhāketu and herein. (3) Or one lifetime or two lifetimes, as in the cases of the youth Sudhana and the Tuṣita deva-putra. (4) Or obtained at the initial mind, as expounded previously. Since the Dharma mounted upon is sovereign and perfectly interpenetrating, the persons who mount it are likewise not fixed in slowness or speed, because thought-moments and kalpas interpenetrate. Thus Maitreya said: "All bodhisattvas cultivate for immeasurable kalpas; Sudhana attained it all in a single lifetime." The Awakening of Faith takes both slowness and speed to be expedient means, whereas this school takes definitive determination as provisional; both have sacred words, so there is no need to cling obstinately: do not give rise to regression or intimidation because of long duration, nor give rise to a frivolous mind because of rapid realization. Whether slow or swift, one vows to definitely succeed—this is the Buddha's intent. Afterwards, benefiting the final age is to cause them to have faith and reverence. Those who hear it today are all due to the power of the Buddha's vows, so they should deeply feel shame and faithfully practice. Third, from "Just as this..." downward, concludes by extending infinitely. This is the confirming Buddhas concluding the extension, not the compiler of the sūtra. First it clarifies the universality of the expounding, and afterwards, from "Their expounding of the Dharma..." downward, shows the identity of what was expounded. In the text there are three: first, the identity of the speakers; second, the identity of the manner of expounding, which means due to spiritual power and fundamental vows; third, the identity of the intent of expounding. From "In order to..." downward is the main purport of this text, which is identical to the previous ten abodes, all being evident and understandable.