大方廣佛華嚴經疏 25.30

25.30

第二十從「無礙際」下顯於二句，謂盡虛空性窮未來際，即觀察如來無盡等功德，謂上利樂皆無盡故。《深密》、《佛地》具斯二句。開則別中自有二十一句，下〈離世間〉但云「等虛空界」，而無窮未來際，欲顯圓數故。親光亦云「次後二句顯示世尊無盡功德，初句自利、後句利他，故云謂如虛空，經成壞劫性常無盡。如來一切真實功德亦復如是，如未來際無有盡期，利他功德亦復如是。」而無著釋但云「無盡功德」等，不言開合。世親、無性開此等字為究竟功德，故皆云等，言等取究竟功德，則以無盡功德釋初句，究竟功德釋後句，而無性意。後句是究竟無盡，與前無盡異者，前則橫論無盡，故云盡一切界遍作有情諸饒益事；後句則豎顯無盡，故云顯佛功德永無窮盡，所化有情永無盡故。同顯無盡，故二句合；自他等異，二句則開。今文意合，欲顯二利不相離故窮未來際，通在極於法界及盡虛空故。前段中已顯常隨不捨，為順二論，文分為兩：初唯橫論無盡，正明盡虛空性；二「為上福田」下雙約橫豎以顯無盡，兼明窮未來際。今初，先二句總言無礙際者，即法身智身，如彼虛空，無有障礙、無邊無際、無盡無減、無生無滅、無有變易，名無礙際。而能現前作諸利樂，如彼虛空容受質礙，故云出廣大力。次「最勝日」下別顯依空無礙之用，略舉一日而有四德：一蘊藏千光、二百川現影、三有目皆覩、四生成萬差名種種施。上一段文言含法喻，「佛是」已下唯就法說。初光明藏，即上日藏，身智光明含攝出生故。「諸力」已下如日無缺。「恒以大」下如日舒光，離諸魔敵，降老死怨，如日大明眾景奪耀。不獨合上，故文有影略。二雙約橫豎論無盡者，但云一切，通於十方及來際故。文中，先明為生福智之田。上福田者，具前德故。「凡所有」下釋上田義。三義名上：一令清淨，如無荒穢；二因少果多，如《涅槃》說純陀施福；三入無盡智，如田隨種隨生，如穀展轉無盡，成金剛種終不銷故。具斯三義，稱曰上田。次「為一切」下顯為田主。次「為一切眾生發生」下明體即是田。後「智慧」下明能為田義，具悲智故。初權實無二總為一智，對下能救悲智無礙合為一心，則是如來最清淨覺。上所引功德之名全依無著，其所解釋多依無性，有不同者亦已對決。與〈世間品〉小有同異，大旨無違，至下品中當更顯示。依上所釋，文旨有據、德相可分，若列宿羅空粲然不雜，豈得寬文廣申辭句。於佛勝德蔑然略陳，幸諸後學不咎其繁而不要也。

Twentieth, from "unobstructed limit" onward reveals two phrases, namely, exhausting the nature of space and extending to the end of the future limit—that is, contemplating the Tathāgata's virtues of endlessness and the like, meaning that the aforementioned benefit and joy are all endless. The Saṃdhinirmocana and Buddhabhūmi possess both of these phrases. When unpacked, there are twenty-one phrases among the particulars; below, "Leaving the World" only says "equaling the realm of empty space," without "extending to the end of the future limit," intending to show a rounded number. Bandhuprabha also says: "The following two phrases display the Bhagavat's endless virtues: the first phrase is benefit for oneself, and the latter phrase is benefit for others. Therefore it says that just as empty space, passing through kalpas of formation and destruction, is in its nature constantly endless, all the real virtues of the Tathāgata are also like this; just as the future limit has no end, the virtues of benefiting others are also like this." However, Asanga's commentary merely says "endless virtues and so on," without discussing unpacking or combining. Vasubandhu and Asanga's brother [Vivṛtisaṃgraha/Vinitadeva] unpack this word "and the like" as ultimate virtue, and therefore both say "and the like," meaning that "and the like" includes ultimate virtue; thus they explain the first phrase with endless virtue, and the second phrase with ultimate virtue, which is Asvabhāva's intent. The latter phrase is ultimate endlessness, which differs from the previous endlessness: the former discusses endlessness horizontally, hence saying "exhausting all realms to perform all beneficial deeds for sentient beings everywhere"; the latter phrase reveals endlessness vertically, hence saying "revealing that the Buddha's virtues are forever without end, because the sentient beings to be transformed are forever without end." Because they equally reveal endlessness, the two phrases are combined; because self and other and so on differ, the two phrases are unpacked. Now, the intent of our text is combined, wishing to show that the two benefits are not separated from one another, so extending to the end of the future limit applies both to reaching the limit of the dharmadhātu and to exhausting empty space. In the previous section, constantly following and not abandoning has already been shown. In order to conform with the two treatises, the text is divided into two: first, only horizontally discussing endlessness, properly explaining exhausting the nature of empty space; second, from "being the supreme field of merit" onward, jointly relying on the horizontal and vertical to reveal endlessness, simultaneously explaining extending to the end of the future limit. In the first part, the first two phrases generally say "unobstructed limit," which is the dharmakāya and wisdom-body, like empty space, without obstruction, without boundary or limit, without end or decrease, without arising or ceasing, without change, called the unobstructed limit. Yet it is able to manifest directly to perform all benefits and joys, just as empty space accommodates physical obstacles; hence it is said to bring forth great power. Next, from "the most victorious sun" onward distinctively reveals the unobstructed function relying on space, briefly citing one sun that possesses four virtues: 1. storing a thousand rays of light; 2. manifesting reflections in a hundred rivers; 3. being seen by all who have eyes; 4. giving birth to myriad varieties, named diverse giving. The language of the preceding passage contains both dharma and metaphor; from "the Buddha is" onward, it speaks solely in terms of dharma. First, the store of brightness is the aforementioned store of the sun, because the brightness of body and wisdom contains, gathers, and gives birth [to all]. From "all powers" onward is like the sun being without deficiency. From "constantly with great" onward is like the sun spreading its light, keeping away all māra enemies and subduing the foes of old age and death, just as the great brightness of the sun deprives other celestial lights of their brilliance. Because it does not solely correspond to the above, the text contains reflections and omissions. Second, as for jointly relying on the horizontal and vertical to discuss endlessness, it merely says "all," because this extends across the ten directions and future limits. In the text, it first explains being a field that produces merit and wisdom. "Supreme field of merit" is because it possesses the preceding virtues. From "whatever there is" onward explains the meaning of "supreme field." Three meanings are called supreme: 1. making [beings] pure, like being free of wild weeds; 2. cause being small and fruit being great, as the Nirvāṇa [Sūtra] explains the merit of Cunda's giving; 3. entering inexhaustible wisdom, like a field producing according to the seed, and like grain reproducing without end, forming an adamantine seed that never perishes. Possessing these three meanings, it is called a supreme field. Next, from "being for all" onward shows being the master of the field. Next, from "for all sentient beings generating" onward explains that its essence is precisely the field. Finally, from "wisdom" onward explains the meaning of being able to be a field, because it possesses both compassion and wisdom. First, provisional and real being non-dual are combined into one wisdom; paired with being able to save below, compassion and wisdom are unobstructed and combined into one mind, which is the Tathāgata's most pure awakening. The names of the virtues cited above rely entirely on Asanga; the explanations mostly rely on Asvabhāva, and where there are differences, they have also been compared and settled. There are slight differences and similarities with the "Chapter on Leaving the World," but the overarching purport does not conflict, which will be further displayed when we reach the lower chapter. Relying on the above explanations, the textual purport has support and the marks of virtue can be distinguished, like the constellations arrayed in the sky, brilliant and unmixed. How could one merely expand the text and broadly unfold phrases, while faintly and cursorily setting forth the Buddha's supreme virtues? I hope later scholars will not fault this for being voluminous yet not essential.