大方廣佛華嚴經疏 25.27

25.27

第十七「為大法王」下明不相間雜如來解脫妙智究竟，即觀察如來隨其勝解示現差別佛土功德。以外人聞上平等，謂同一性，故次說言不相間雜。謂一切如來十身體用各各別故，猶如冥室千光。但經云「如來解脫」，無著釋云「隨其勝解」，世親、無性皆云「此中勝解名為解脫。」又勝解者，通機及佛，故無性云「謂觀眾生勝解差別，現金銀等土不相間雜。如來勝解現在前時，隨眾生樂皆悉顯現，無不了知，名如來解脫」等。親光又為一釋，即離障解脫，故云如來妙智令眾生解脫，名如來解脫妙智，佛於此智已得究竟。觀今經中諸論各得一意，復應加佛自得離障及作用解脫，謂文云離諸障翳故、具無邊德故、令其入道故。明見善惡是如來勝解，其心所樂即眾生勝解，是以不可偏取。下經但云「具足如來平等解脫」。在文分二：初明變化身土不雜、二明受用身土不雜。無著但云「差別佛土」，略舉一邊。親光則雙明身土，合今文意。今初，變化中，先身、後土。初中，先總顯化身超勝。次普現者，通十法界身放智慧光，合如日義。「欲令」已下彰所化意。能為多化，方顯佛德無邊所以。名不間雜者，以於一切世間普化。一佛既爾，餘何所化？故知所屬不同。重重皆遍，是不間雜義。後「以無礙」下別化因圓果滿之身，初明因圓、「為大醫」下現果滿身。二「一切世」下明現化土，初明非唯能化亦能遍往。「清淨慧」下明佛觀機，即是如來勝解現前。「於作不善」下隨機現土等。隨諸眾生應以何國起調伏心，入佛智慧而取佛土，故云善取時宜。無適淨穢，故云種種。欲該餘化，略無土言，義必含有。又對後平等，但言不善，亦應合有有漏之善。二「若諸眾生」下現受用身土，先土、後身。已證真如名平等心，覩受用土是平等報。上則心有高下，此則依於佛慧。後「隨其心樂」下現受用身。故親光云「於淨佛土現受用身，亦不相雜。」「令其」已下明現之益。親光云「大集會中現種種身，與諸菩薩受用法樂，亦不相雜。」得智心喜等，皆法樂也。又心大歡喜，即是初地見諸佛故生歡喜等。以證生信，故名深重。以證不退，故得永言。

Seventeenth: from "acting as the great Dharma King" onward clarifies the Tathāgata's ultimate wondrous wisdom of unconfused liberation; that is, it is the contemplation of the Tathāgata's virtue of manifesting distinct Buddha-lands in accordance with their adhimukti. Because outsiders, hearing the equality spoken of above, might think it is a single nature, it is next stated that they are unconfused: that is, the essence and function of the ten bodies of all Tathāgatas are each distinct, like a thousand lights in a dark room. Although the sūtra simply says "the Tathāgata's liberation," Asaṅga explains it as "in accordance with their adhimukti," and Vasubandhu and Asvabhāva both say, "Here, adhimukti is called liberation." Moreover, adhimukti pertains both to the receptive capacities and to the Buddha; hence Asvabhāva says: "It means contemplating the differences in the adhimukti of sentient beings and manifesting lands of gold, silver, and so forth without confusion. When the Tathāgata's adhimukti appears before him, he manifests them all in accordance with what sentient beings delight in, with nothing he does not know; this is called the Tathāgata's liberation," and so forth. Śīlabhadra offers yet another interpretation: namely, the liberation of being free from obstructions; hence he says that the Tathāgata's wondrous wisdom causes sentient beings to be liberated, which is called the wondrous wisdom of the Tathāgata's liberation, and the Buddha has attained the ultimate in this wisdom. Observing our present sūtra, the various treatises each grasp one aspect of its meaning; one should further add the Buddha's own attainment of liberation from obstructions and liberation in activity, meaning that the text says [he is] free from all obscurations, endowed with boundless virtues, and causes them to enter the path. Clearly seeing good and evil is the Tathāgata's adhimukti; that which their minds delight in is the adhimukti of sentient beings; therefore one cannot take only one side. The sūtra below simply says, "fully endowed with the Tathāgata's equal liberation." In the text, there are two parts: first, clarifying that the transformation body and land are unconfused; second, clarifying that the enjoyment body and land are unconfused. Asaṅga merely says "distinct Buddha-lands," briefly citing one side. Śīlabhadra, on the other hand, clarifies both body and land, which accords with the meaning of the present text. Now, in the first part, concerning transformation, the body comes first and the land second. Within the first: first, generally revealing the supremacy of the transformation body. Next, "manifesting everywhere": pervading the bodies of the ten dharmadhātus and emitting the light of wisdom accords with the meaning of the sun. From "wishing to cause" onward reveals the intent of conversion: being able to create multiple transformations truly reveals why the Buddha's virtues are boundless. It is called unconfused because he universally converts across all worlds. If one Buddha is already like this, what is left for the others to convert? Therefore we know their domains are not the same. Pervading layer upon layer is the meaning of unconfused. Finally, from "with unobstructed" onward separately transforms bodies of perfected causes and fulfilled fruitions: first clarifying perfected causes; from "acting as a great physician" onward manifesting the body of fulfilled fruition. Second, from "all worlds" onward clarifies manifesting transformation lands: first clarifying that he is not only able to convert, but can also travel everywhere. From "pure wisdom" onward clarifies the Buddha contemplating capacities, which is the Tathāgata's adhimukti appearing before him. From "for those who perform unwholesome deeds" onward manifests lands and so forth in accordance with capacities. In accordance with what country sentient beings should use to give rise to a mind of being tamed, entering into the Buddha's wisdom and adopting a Buddha-land, it says he skillfully adopts what is timely and appropriate. There is no fixed purity or defilement, hence it says "various." Wishing to encompass other conversions, it briefly omits the word "land," yet the meaning certainly contains it. Furthermore, in contrast to the equality that follows, it only speaks of unwholesome deeds, but it should also include wholesome deeds with outflows. Second, from "if sentient beings" onward manifests the enjoyment body and land: the land comes first and the body second. Having already realized tathatā is called an impartial mind; beholding the enjoyment land is an impartial retribution. Above, the mind had high and low; here, it relies on the Buddha's wisdom. Finally, from "in accordance with their heart's delight" onward manifests the enjoyment body. Thus Śīlabhadra says, "Manifesting the enjoyment body in pure Buddha-lands is also unconfused." From "causing them" onward clarifies the benefit of manifestation. Śīlabhadra says, "Manifesting various bodies in the great assembly and sharing the joy of Dharma enjoyment with the bodhisattvas is also unconfused." Attaining wisdom, heart's joy, and so forth are all the joy of Dharma. Moreover, great joy in the heart is precisely seeing the Buddhas at the first stage and giving rise to joy, and so forth. Because it generates faith through direct realization, it is called deep and weighty. Because it is non-retrogressing through direct realization, it receives the word "forever."