大方廣佛華嚴經疏 23.7

23.7

第二「佛子此菩薩」下明勝進行，亦即是前四河之相。文分為二：初牒自分行成、二「能自」下正顯勝進。文分為四：一辯四河清淨之義；二「如於此」下辯四河入海無能障義，於多界中化無障故；三「佛子」下辯此四河旋遶池義。四「菩薩成就」下辨累劫入海無疲厭義。三旋遶中，謂成就隨順身語意業，智為先導，身語意業四方流注入智海故。隨順，即是旋遶之義。文中二：先總標、二「所謂」下列釋。皆上句標名、下句釋相。勒此十身以為五對：一證滅示生對、二不生不滅對、三非實非虛對、四不遷不壞對、五一相無相對。束此五對不出體用，一一對中體用對辨，第一對體用自體、第二對體用之相、第三對體用之力、第四對體用之性、第五對體用之德。今初。理無不證名入無邊法界，世無不超名為非趣。下釋中但釋非趣者，謂若入法界必滅世間、若滅世間即入法界，標釋相成，此即體之自體也。二用無不遍故入無邊法界，隨類受身故云諸趣。此言入者，應往之入，不同上來證入之入。釋文可知。此即用之自體也。第二對，初不生身，即前應用之身生而不生。言住無生平等法者，有二義：一依體起用，用不離體故；二體之與用平等無生故，此即用之相也。後不滅身，即前體滅離言說故，一因滅顯理，理非滅故；二寂滅之理，離滅相故。此即體之相也。故上體滅現生之身，即以不生不滅為相。第三對，體有何力得如實理？離世俗之實也。用有何力隨應而現？不同塵也。第四對，用以何為性？隨流應而不遷。體以何為性？即法界而無壞。第五對，體有何德？過去無始、未來無終、現在非有，故三世言斷。用有何德？體即無相，能照法相故。此十身不離體用，用有聚義，體具體依皆得名身。體外無用，用即是體；用外無體，體即是用。體即法性、用即智應，二既不二，理智圓融唯一無礙法界之身，隨相顯十以表無盡，一乘圓融地前能爾。更有餘義，如〈十地〉、〈離世間品〉明。此略舉成就隨順之身，言身兼語意也。四顯無疲厭，謂四河入海累劫無疲。菩薩亦爾，以普賢行願，盡未來劫，修菩薩行入如來海，不生疲厭，是以廣顯與生為歸為救等。文中，先牒前所成之身為益他之本、「為一切」下正顯成益。句別有十，在文可見。〈十地〉又明，今略其要。俗須委示，故名為燈。真但高明，故目為炬。甚深則能所不二。如光合空為照為明，但約入地示德為異。

Second, from "O Son of the Buddha, this bodhisattva..." onward, explains the practice of advancing beyond, which also constitutes the characteristics of the aforementioned four rivers. The text is divided into two: first, restating the accomplishment of the practice proper to one's own level; second, from "can himself..." onward, directly revealing the advancing beyond. The text is divided into four: 1. explaining the meaning of the four rivers' purity; 2. from "just as in this..." onward, explaining the meaning of the four rivers entering the ocean without anything being able to obstruct them, because they transform beings in many realms without obstruction; 3. from "O Son of the Buddha..." onward, explaining the meaning of these four rivers circumambulating the pool; 4. from "the bodhisattva accomplishes..." onward, explaining the meaning of entering the ocean across accumulated kalpas without weariness. In the third, circumambulating, it means accomplishing the bodily, verbal, and mental karma that accords [with wisdom], with wisdom as the forerunner, because the bodily, verbal, and mental karma flows from the four directions into the ocean of wisdom. According is precisely the meaning of circumambulating. In the text there are two parts: first, a general indication; second, from "namely..." onward, listing and explaining. In all of them, the upper line indicates the name, and the lower line explains the characteristics. Categorizing these ten bodies produces five pairs: 1. the pair of verifying cessation and manifesting birth; 2. the pair of neither arising nor ceasing; 3. the pair of neither real nor unreal; 4. the pair of neither changing nor perishing; 5. the pair of having a single mark and having no marks. Summarizing these five pairs does not go beyond essence and function: within each and every pair, essence and function are correlated and explained. The first pair is the self-essence of essence and function; the second pair is the marks of essence and function; the third pair is the power of essence and function; the fourth pair is the nature of essence and function; the fifth pair is the virtue of essence and function. Now, as for the first: noumenon being entirely verified is called "entering the boundless dharmadhātu"; the world being entirely transcended is called "non-destiny." In the explanation below, it only explains "non-destiny": meaning that if one enters the dharmadhātu, one necessarily ceases the worldly; if one ceases the worldly, one immediately enters the dharmadhātu; the indication and the explanation mutually complete each other, this being the self-essence of essence. Second, function being entirely pervasive, one enters the boundless dharmadhātu; taking birth according to species, it therefore says "the various destinies." The "entering" mentioned here is the entering of responsive arrival, different from the entering of verified entry above. The explanatory text can be known; this is the self-essence of function. In the second pair, first, the unborn body is the aforementioned body of responsive application, born yet unborn. Saying that it "abides in the equal dharma of non-arising" has two meanings: 1. giving rise to function based on essence, because function does not depart from essence; 2. essence and function are equal and unborn; this is the mark of function. Next, the unceasing body is the aforementioned cessation of essence transcending words: 1. because cessation reveals noumenon, and noumenon is non-ceasing; 2. the noumenon of tranquil cessation transcends the mark of cessation. This is the mark of essence. Therefore, the aforementioned body whose essence ceases and manifests birth precisely takes non-arising and non-ceasing as its marks. In the third pair, what power does essence have? It attains the real noumenon, departing from the reality of conventional truth. What power does function have? It manifests in accordance with response, not being the same as dust. In the fourth pair, what does function take as its nature? It responds in accord with the flow without changing. What does essence take as its nature? It is identical to the dharmadhātu without perishing. In the fifth pair, what virtue does essence have? In the past it has no beginning, in the future it has no end, and in the present it does not exist; hence the speech of the three times is cut off. What virtue does function have? Its essence is without marks, yet it can illuminate the marks of dharmas. These ten bodies do not depart from essence and function: function has the meaning of an assemblage; essence possessing what is supported and being that which supports—both obtain the name of "body." Outside of essence there is no function, function is precisely essence; outside of function there is no essence, essence is precisely function. Essence is dharmatā; function is wisdom's response. The two being non-dual, noumenon and wisdom are perfectly interpenetrating, being solely a single body of the unobstructed dharmadhātu; manifesting as ten according to marks to symbolize inexhaustibility, the perfect interpenetration of the Ekayāna can be like this prior to the stages. There are further meanings, as explained in the "Ten Stages" and the "Leaving the World" chapters. This briefly presents the body of accomplishment and accordance; mentioning "body" also encompasses speech and mind. The fourth reveals non-weariness: meaning that the four rivers enter the ocean across accumulated kalpas without weariness. The bodhisattva is also like this: through the practice and vows of Samantabhadra, exhausting kalpas of the future, cultivating bodhisattva practice and entering the ocean of the Tathāgata without giving rise to weariness; therefore it extensively reveals being a refuge and rescue for sentient beings, and so forth. In the text, it first restates the previously accomplished bodies as the foundation for benefiting others; and from "becoming for all..." onward, directly reveals accomplishing benefit. The specific phrases number ten, which can be seen in the text. The "Ten Stages" also explains them; here we briefly state their essentials. Conventional [truth] must be detailed and shown, hence it is called a "lamp." Ultimate [truth] is merely lofty and bright, hence it is called a "torch." The extremely profound is the non-duality of subject and object. Just as light merges with space to become illumination and brightness, it is merely differentiated in terms of revealing virtues upon entering the stages.