大方廣佛華嚴經疏 25.14

25.14

第四「獲一切」下明逮得一切佛平等性。下云得佛平等，即觀察如來於法身中所依意樂作事無差別功德，如上佛住為共不共，故次明之。此一切諸佛，展轉和雜而同住故。一切諸佛三事無差，非如聲聞但有所依。文即分三：初明所依無差別，謂一切智，以一切諸佛皆依真如清淨智故。「放大光」下顯智之用。二「普使」已下明意樂無差，謂同有利樂，勝意樂故。普使之言，即意樂也。不可壞智，即如來藏，普賢菩薩自體遍故。染而不染名不可壞，反源照極故名安住。三「遍住」下作業無差，一切皆作受用變化利他事故。於中，先明作業周遍、次「從於」下作業所依，即自受用身。一受不失，名為不退，謂得法性即念不退。此後親生佛智，此智生已還住法界。次「明了」已下正顯作業，初觀機；後「現不可說」下作業受用變化各有多類，名不可說差別之身。「能令」已下彰業之益。一能益他。二「隨初」下滿本所願，亦令於物能現色身。此上四段明其自利，後十七段明其利他。

Fourth, from "attaining all" onwards explains reaching the equality of all Buddhas. Below it says "attaining the equality of Buddhas", which is contemplating the Tathāgata's virtue of non-differentiation in the basis, intention, and activities within the dharmakāya. To address whether the aforementioned Buddha's dwelling is shared or unshared, it is explained next. This is because all Buddhas interpenetrate and abide together in harmony. All Buddhas are without difference in these three matters, unlike śrāvakas who share only the basis. The text is divided into three: first, it explains that the basis is without difference, meaning all-knowledge, because all Buddhas rely on the pure wisdom of tathatā. From "emitting great light" onwards reveals the function of wisdom. Second, from "universally causing" onwards explains that the intention is without difference, meaning they share the supreme intention of benefiting and bringing joy [to beings]. The words "universally causing" denote this intention. The indestructible wisdom is the tathāgatagarbha, because the intrinsic essence of Samantabhadra Bodhisattva is all-pervading. Being defiled yet undefiled is called 'indestructible'; returning to the source to illuminate the ultimate is called 'firmly abiding'. Third, from "universally abiding" onwards explains that activities are without difference, for all perform the activities of benefiting others through the enjoyment and transformation [bodies]. Herein, it first explains the pervasiveness of activities; next, from "from..." onwards is the basis of activities, which is the self-enjoyment body. Once attained and never lost is called 'non-retrogression', meaning that having attained the dharmatā, there is non-retrogression of thought. After this, Buddha-wisdom is directly generated; once generated, this wisdom returns to abide in the dharmadhātu. Next, from "clearly understanding" onwards directly reveals the activities: first, observing the faculties; afterwards, from "manifesting ineffable" onwards, the activities of enjoyment and transformation each have many kinds, called "ineffable diverse bodies". From "able to cause" onwards reveals the benefits of these activities: first, being able to benefit others; second, from "according with the original" onwards, fulfilling original vows and also causing the material body to be manifested to beings. These four sections above explain his self-benefit; the following seventeen sections explain his benefit for others.