大方廣佛華嚴經疏 25.28

25.28

第十八「一切眾生」下明證無中邊佛平等地，即觀察如來三種佛身方處無分限功德。由疑上如來妙智究竟非一非異，其相云何？故次明此無中邊等。常無常等皆二邊相。言方處者，謂諸世界。無分限者，釋無中邊。此無中邊，略有四義：一世界無中邊，佛德如彼無有分限。二世界無邊，諸佛十身即於其中稱世界量平等遍滿。三此法身等，於佛地中平等遍滿，無中無邊無有分限。四此法身等遍一切處，為諸眾生現作饒益，然非自性無中無邊。親光復名此為真如相殊勝功德，謂真如相無有中邊，如此真如即是佛地平等法性，證此性故遍知一切，於中不染。今此文中總顯十身皆無分限，文中分二：先別顯四智十身、後「無數」下總結因果。今初，先就覺他翻明自覺成就法身。於中先明覺他，即妙觀察智及成所作智之所利樂。「若得見」下彰其所益。無依義智，即大圓鏡，是無中邊佛平等地，以無礙智身無所依故，則證真如為佛地性。轉昔染依為智所依，即是如如及如如智。既令他證，顯自己證也。次「智慧」下二句即妙觀察智。莊嚴無奪，顯圓鏡智所現之影。智山清淨，即平等性智，平等高出所以名山。四惑已亡，故云清淨。因惑為種生必待時，今能生自在，故種受芽稱。「或現」已下即平等性所現之影，兼顯十身不唯此二故。復言或令諸眾生至無患地者，即成佛地。以遠離微細念故，名為無患。後總結中，初總明，謂十力四智等莊嚴法身，業行所成即是報佛。現於世間，結他受用及變化身。總上諸義則有十身。「一切」已下總結異因同歸一智，謂智導萬行，故能證此佛平等地，若報若化無不清淨。

Eighteenth, from "all sentient beings" onward explains realizing the equal ground of the Buddhas, which is without center or extremes—that is, contemplating the virtue of the three kinds of Buddha-bodies having no delimited locality. Because of doubts about whether the supreme wisdom of the Tathāgata explained above being consummate is non-one or non-different, and what its marks are, next this [ground] without center or extremes is explained. Permanence and impermanence and so on are all marks of the two extremes. "Locality" refers to the worlds. "Without delimitation" explains having no center or extremes. This having no center or extremes has four brief meanings: 1. The worlds have no center or extremes, and the Buddha's virtues are like them, without delimitation. 2. The worlds are boundless, and the ten bodies of the Buddhas, precisely within them, equally pervade them according to the measure of the worlds. 3. These dharmakāyas and so on equally pervade throughout the Buddha-ground, having neither center nor extremes, nor any delimitation. 4. These dharmakāyas and so on pervade all places, manifesting and providing benefit for all sentient beings, yet their own-nature is not without center or extremes. Bandhuprabha again names this the exceptional virtue of the marks of tathatā, stating that the marks of tathatā have neither center nor extremes, and such tathatā is precisely the equal dharmatā of the Buddha-ground; because one realizes this nature, one knows everything everywhere, being undefiled therein. Now, in this text, it is generally shown that the ten bodies are all without delimitation. In the text, there are two parts: first, distinctively revealing the four wisdoms and the ten bodies; second, from "countless" onward, generally concluding the causes and fruits. In the first part, it first clarifies from awakening others to illuminate, in reverse, self-awakening's fulfillment of the dharmakāya. Therein, it first explains awakening others, which is the benefit and joy brought by the wisdom of wondrous observation and the wisdom of accomplishing actions. From "if they obtain sight" onward, it displays what is benefited. The wisdom of non-abiding meaning is the great round mirror [wisdom], which is the equal ground of the Buddhas without center or extremes; because the unobstructed wisdom-body has nothing upon which to abide, it realizes tathatā as the nature of the Buddha-ground. Transforming former defiled support into that upon which wisdom depends is precisely tathatā and the wisdom of tathatā. Since it causes others to realize it, it reveals that oneself has realized it. Next, the two phrases from "wisdom" onward are the wisdom of wondrous observation. Adornment being unassailable reveals the reflection manifested by the mirror wisdom. The mountain of wisdom being pure is the wisdom of equality; equality towers high, hence it is called a mountain. Because the four afflictions have already vanished, it is said to be pure. The seed caused by affliction must await its time to arise; now, being capable of producing with sovereignty, the seed receives the name "sprout." From "or manifesting" onward is the reflection manifested by the [wisdom of] equality, simultaneously revealing that the ten bodies are not merely these two. Furthermore, saying that it causes all sentient beings to reach the ground without afflictions refers to achieving the Buddha-ground. Because one is far removed from subtle thoughts, it is named "without afflictions." In the final general conclusion, first it generally explains, stating that the ten powers, four wisdoms, and so on adorn the dharmakāya, and what is accomplished by karmic practices is precisely the reward Buddha. Manifesting in the world concludes the other-enjoyment and transformation bodies. Gathering the above meanings together, there are ten bodies. From "all" onward generally concludes different causes converging into one wisdom, meaning that wisdom guides the ten thousand practices, so that one can realize this equal ground of the Buddhas; whether reward or transformation, none is not pure.