大方廣佛華嚴經疏 25.32

25.32

第二「時彼大眾」下明見佛光用。前雖有用，乃觀如來常所具德，今現目覩，故不同也。文中三，初覩常光、二覩放光、三顯光意。今初，雖云毛出，意取常出。有十一句，初總；餘別，前三光相、後七光益。二「爾時」下覩放光中，先舉體相、後「以佛」下辨光業用。文有五現：一說法、二現嚴，此二皆先現後因；三現佛則先現後意，令成教證二甚深故；四現神變、五現寶焰光，皆先現後因。第三「為顯」下現光意，並顯可知。第二「爾時如來」下明現勝德之意。文分二別，先牒前現德。悲為能現智為所現者，影略其文，應以依二嚴體現二嚴德。二「欲令」下正明現意，分二：先明下益眾生、二「開示如來」下明上弘佛道。今初，分二：先彰現益、後「世尊」下辨現益之因。今初，先舉所益、後「未信」下辨益不同。然此益中文含多勢，且依一判。先約行布，初五十信，始自初信令心調伏，信位滿故。次觀下七句皆十住益，謂初二句是住中觀慧。次二句下化上求之心。後三句住中證入，知心自性，故曰不違。不退二乘故，不怖實際。不由他悟，是證實理，圓教十住許入證故。三「滿足」下三句十行益，初句位中之行、後二句位中之德。四「離魔」下三句十向益。初句起行一向利他，離二乘等魔，迴向菩提，故入佛境；次句得法，隨相離相，無礙難思；後句行成。五「常見諸」下盡明十地。初四句皆歡喜地：一見受用身故稱曰常。二根本證真，後得證無量法。又證遍行真如，亦名無量。三則僧祇積福，證理出生，名福藏力。四發歡喜心是此位，名入見道，故名無疑地。離惡清淨，是第二地。依一切智見法不動，是三四地。得入一切菩薩眾會，是五六七地。常生佛家，八地已上。念無有間，故曰常生。若約圓融，初之五句信中攝位，句各一位，如理思之。從「觀甚深」下義通諸位，以圓教中位位攝德故。二辨現因。既積善所成，故為益深大。為欲調伏諸眾生故一句，文含二勢：一結前，謂結因所屬。二生後，生後開示，亦是為生。第二明上弘佛道中分二：先別彰所為、二「自在」已下舉因結歎。前中有十七句，為欲顯前二十一種殊勝功德，初句為總；餘皆是別，於中前五各攝二德，餘句各一。第一照明無礙智慧藏句，顯二德者，一顯不二現行，故云無礙，無二礙故。二顯趣無相法，故云照智慧藏。慧為能照，藏即所照。無相真如照明趣達，眼目殊稱。第二句，一顯住於佛住，謂住空大悲，任運利樂無休息時，名曰熾然。二顯逮得一切佛平等住，謂依清淨智起利樂意，作二身業皆熾然故。第三句，一顯到無障處。二顯不可轉法，謂此二是降魔伏外功德。前由有對治則不為他動，今由有神變乃能轉他。第四句，一為顯所行無礙。今遍趣現身，即是所行有漏，盡通八風不染。又神通力即能遍因。二顯其所安立不可思議，謂佛威神所建立故。第五句，初顯遊於三世平等法性，約記三世事，亦是神通。無邊際言，即平等性。二顯其身流布一切世間，此言甚顯。下皆各攝一德。六顯於一切法智無疑滯，本願已滿故。七顯於一切行成最正覺，名智遍往。八顯於諸法智無有疑惑，名於法自在。九顯一切菩薩等所求智。十顯凡所現身不可分別。十一為顯得佛無二住勝彼岸，彼岸已圓，十身殊妙故。十二顯不相間雜如來解脫妙智究竟功德。又諸佛平等，皆遍而不相雜故。十三顯證無中邊佛平等地，平等之地即清淨藏。十四顯極同法界，故云上妙。十五有十力故能盡虛空，見者無厭。十六窮未來際，故照三世。第二舉因結歎，前舉積因、後歎無盡。第六「爾時兜率」下天王請佛處殿。亦稱五號，並曰善來。及下文意，皆如第三會說。第七「爾時世尊」下如來受請，分二：先受請入殿、二「爾時一切」下入已現嚴。前中，先明此界、後辨結通。前中，初一句明能應之德、次明所為之意、三正受請，並顯可知。第二現嚴，顯是佛力故，出過諸天。第八「時兜率宮」下天王獲益。文中，初得定益、「往昔」已下是進善益。佛神力言，通此二益。十住位劣，攝散歸靜，故樂音止息。此位超勝，得動實性，故動寂無二，熾然音樂心不動也。第九「爾時」下承力偈讚。然憶念昔因亦是益相，取文便故為說偈依。文中二：先明此處偈讚、後結通十方。前中，先說偈所依、後正陳偈讚。十頌，頌各一佛，佛名有異，略無別德，餘同前會。此佛即前會十佛。次前十佛，寄位漸深，憶念漸遠耳。第十「爾時世尊」下如來就座。文分四別：一明就座。二「法身」下顯德，亦大同前二十一德，恐厭繁文不能具釋。三「不可說」下眾集，即眷屬圓滿。然後品眾集有所表故，但云一萬。理實遍集，故此但云不可說眾，未必但是後品之人。四「坐此座」下現嚴，初此界、後結通。有云：此升座一段，宜置入殿之後、歎處之前。迴文不曉者，未必然也。謂初請入殿，讚為請坐，於理何違。

Second, from "At that time the great assembly" onward, clarifies seeing the function of the Buddha's light. Although there was function previously, that was contemplating the virtues permanently possessed by the Tathāgata, whereas now they witness it with their own eyes; hence they are not the same. In the text there are three parts: first, witnessing the constant light; second, witnessing the emission of light; third, revealing the intent of the light. Now, as for the first: although it says 'emitting from the pores,' the intent refers to constant emission. There are eleven phrases: the first is general; the rest are particular, the first three being the marks of the light and the latter seven being the benefits of the light. Second, in witnessing the emission of light from "At that time" onward, first the essence and marks are cited, and then from "By means of the Buddha's" onward, the karmic functions of the light are distinguished. The text has five manifestations: first, expounding the Dharma; second, manifesting adornments—these two both present the manifestation first and the cause afterward; third, manifesting Buddhas, which presents the manifestation first and the intent afterward, in order to bring about the two profundities of teaching and realization; fourth, manifesting spiritual transformations; and fifth, manifesting the light of jewel-flames—both presenting the manifestation first and the cause afterward. Third, from "In order to reveal" onward, manifests the intent of the light, all of which is clear and can be understood. Second, from "At that time the Tathāgata" onward, clarifies the intent of manifesting the supreme virtues. The text is divided into two: first, it resumes the preceding manifestation of virtues. That compassion is that which can manifest and wisdom is that which is manifested is an elliptical phrasing in the text; one should take it that relying on the essence of the two adornments manifests the virtues of the two adornments. Second, from "Desiring to cause" onward, directly clarifies the intent of the manifestation, divided into two: first, clarifies benefiting sentient beings below; second, from "To disclose and demonstrate the Tathāgata's" onward, clarifies propagating the Buddha-way above. Now, the first is divided into two: first, revealing the manifested benefits; and afterward, from "Bhagavat" onward, distinguishing the causes of the manifested benefits. Now, the first: first raises those who are benefited, and afterward, from "those who have not yet had faith" onward, distinguishes the differences in benefits. However, within these benefits the text contains multiple imports; for now we rely on one classification. First, in terms of the progressive stages: the first five are the benefits of the ten faiths, beginning from the initial faith causing the mind to be subdued, because the stage of faith is fulfilled. Next, the seven phrases from contemplating onward are all benefits of the ten abodes: that is, the first two phrases are contemplative wisdom within the abodes; the next two phrases are the mind of converting those below and seeking above; the last three phrases are realization and entry within the abodes, knowing the self-nature of the mind, hence called 'not going against'; because of not falling back into the two vehicles, 'not dreading the ultimate reality'; not being awakened through others is realizing the true noumenon, since the round teaching allows realization and entry in the ten abodes. Third, the three phrases from "Fulfilling" onward are benefits of the ten practices: the first phrase is practice within the station; the latter two phrases are virtues within the station. Fourth, the three phrases from "Leaving Māra" onward are benefits of the ten dedications: the first phrase initiates practice single-mindedly benefiting others, leaving the māras of the two vehicles and the like, dedicating toward bodhi, and thus entering the Buddha's realm; the next phrase attains the Dharma, conforming to marks while being free from marks, unobstructed and inconceivable; the latter phrase is the accomplishment of practice. Fifth, from "Constantly seeing the..." onward completely clarifies the ten stages. The first four phrases are all the Joyful Stage: first, seeing the enjoyment body, hence termed 'constant'; second, fundamentally realizing truth, and with subsequent [wisdom] realizing immeasurable phenomena—moreover, realizing the omnipresent tathatā is also called 'immeasurable'; third, accumulating merit over asaṃkhyeyas and realizing noumenon to give rise [to it], called the power of the treasury of merit; fourth, generating a joyful mind is this station, called entering the path of vision, hence termed 'the stage without doubt.' Freedom from evil and purification is the second stage. Relying on all-knowledge to see phenomena without moving is the third and fourth stages. Gaining entry into all assemblies of bodhisattvas is the fifth, sixth, and seventh stages. Constantly being born in the house of the Buddha is from the eighth stage and above; mindful without interruption, it is therefore called 'constantly being born.' If considered in terms of perfect interpenetration, the first five phrases subsume the stations within faith, each phrase being one station; contemplate this according to the principle. From "Contemplating the profound" onward, the meaning extends to all stations, because in the round teaching station by station subsumes virtues. Second, distinguishing the causes of the manifestation: since they are accomplished by accumulated goodness, the benefit is profound and great. The single phrase, 'for the purpose of subduing all sentient beings,' contains two imports: first, concluding the preceding, meaning concluding that to which the cause belongs; second, generating the subsequent: generating the subsequent disclosure and demonstration is also for the sake of sentient beings. Second, within clarifying the propagation of the Buddha-way above, there are two parts: first, separately revealing what is undertaken; second, from "Sovereign" onward, citing the causes to conclude with praise. In the former there are seventeen phrases, in order to reveal the preceding twenty-one kinds of extraordinary virtues: the first phrase is general; the rest are all particular, among which the first five each subsume two virtues, and the remaining phrases each subsume one. The first phrase, 'illuminating the unobstructed treasury of wisdom,' reveals two virtues: first, it reveals non-dual present activity, hence called 'unobstructed,' because of the absence of the two obstructions; second, it reveals tending toward signless phenomena, hence called 'illuminating the treasury of wisdom'—wisdom is that which can illuminate, and the treasury is that which is illuminated; as for signless tathatā, illuminating and penetrating it are distinct designations for the eyes. The second phrase: first, reveals abiding in the Buddha's abiding, meaning abiding in emptiness and great compassion, spontaneously benefiting and gladdening without rest, termed 'blazing'; second, reveals attaining the equal abiding of all Buddhas, meaning relying on pure wisdom to give rise to the intention to benefit and gladden, performing the bodily karma of both bodies with blazing brilliance. The third phrase: first, reveals arriving at the unobstructed place; second, reveals immutable phenomena, meaning that these two are virtues that subdue māras and overcome non-Buddhists—the former, by possessing an antidote, is not moved by others; the latter, by possessing spiritual transformations, is able to transform others. The fourth phrase: first, is to reveal unobstructedness in what is traversed; now manifesting bodies everywhere is what is traversed, with outflows completely ended, unaffected by the eight winds; furthermore, spiritual power is the cause of being able to pervade; second, it reveals that what is established by it is inconceivable, meaning established by the Buddha's majestic spiritual power. The fifth phrase: first, reveals roaming in the equal dharmatā of the three times, in terms of predicting the events of the three times, which is also spiritual power—the words 'without bounds' signify equal nature; second, reveals his body flowing throughout all worlds, which is very clear. Below, each subsumes one virtue. Sixth, reveals that regarding all phenomena wisdom is without doubt or stagnation, because the original vow is already fulfilled. Seventh, reveals accomplishing the most perfect sambodhi regarding all practices, termed 'wisdom pervading everywhere.' Eighth, reveals that regarding phenomena wisdom has no doubt, termed 'sovereign in phenomena.' Ninth, reveals the wisdom sought by all bodhisattvas and others. Tenth, reveals that whatever body is manifested cannot be differentiated. Eleventh, is to reveal attaining the Buddha's non-dual abiding, the supreme other shore—the other shore being already perfected, the ten bodies are exceptionally wondrous. Twelfth, reveals the unmixed, ultimate virtue of the Tathāgata's liberation and wondrous wisdom; furthermore, all Buddhas are equal, pervading everywhere without being intermingled. Thirteenth, reveals realizing the Buddha's equal stage without middle or edge; the equal stage is the pure treasury. Fourteenth, reveals being utterly identical with the dharmadhātu, hence called 'supremely wondrous.' Fifteenth, possessing the ten powers, he is able to exhaust empty space; those who see him are never satiated. Sixteenth, exhausting the bounds of the future, he therefore illuminates the three times. Second, citing the causes to conclude with praise: first citing the accumulated causes, and afterward praising their inexhaustibility. Sixth, from "At that time the Tuṣita" onward, the heavenly king requests the Buddha to take his place in the palace. He also utters the five titles and says 'Welcome!'; as for the import of the text below, all are as explained in the third assembly. Seventh, from "At that time the Bhagavat" onward, the Tathāgata accepts the request, divided into two: first, accepting the request to enter the palace; second, from "At that time all" onward, manifesting adornments after entering. In the former: first clarifies this realm, and afterward distinguishes the conclusion extending universally. In the former: the first phrase clarifies the virtue of being able to respond; next clarifies the intended purpose; third, directly accepting the request—all are clear and can be understood. Second, manifesting adornments: revealing that it is through the Buddha's power, it surpasses all the heavens. Eighth, from "At that time in the Tuṣita palace" onward, the heavenly king obtains benefit. In the text: first is the benefit of attaining samādhi; from "In the past" onward is the benefit of advancing in goodness. The phrase 'the Buddha's spiritual power' applies to both of these benefits. The stage of the ten abodes is inferior, gathering scattered thoughts back to stillness, so the musical sounds cease; this stage is transcendent and superior, attaining the true nature of movement, so movement and stillness are non-dual, and amid blazing music the mind does not stir. Ninth, from "At that time" onward, gāthā praises relying on the [Buddha's] power. However, recollecting past causes is also an aspect of benefit; taking advantage of the text's convenience, it serves as the basis for speaking the gāthās. In the text there are two parts: first, clarifies the gāthā praises in this place; afterward, concludes by extending universally to the ten directions. In the former: first, the basis for speaking the gāthās; afterward, directly setting forth the gāthā praises. There are ten verses, each verse on one Buddha; the Buddha names differ, but briefly they lack distinct virtues, the rest being the same as the previous assembly. These Buddhas are the ten Buddhas of the previous assembly; following the previous ten Buddhas, lodged in increasingly deep stations, their recollection is increasingly distant. Tenth, from "At that time the Bhagavat" onward, the Tathāgata takes his seat. The text is divided into four distinct parts: first, clarifies taking the seat; second, from "Dharmakāya" onward, reveals virtues, which are also largely the same as the preceding twenty-one virtues, and for fear of tedious text cannot be fully explained; third, from "Inexpressible" onward, the assembly gathers, which is the fulfillment of the retinue—however, because the assembly gathering in the subsequent chapter signifies something, it merely says ten thousand, whereas in principle and actuality they gather everywhere, hence here it only says an inexpressible assembly, not necessarily being only the people of the subsequent chapter; fourth, from "Sitting on this seat" onward, manifests adornments, first in this realm and afterward concluding by extending universally. Some say: this section on ascending the seat ought to be placed after entering the palace and before the praises. Those who transpose the text without understanding are not necessarily right. That is to say, first requesting entry into the palace, the praise is for requesting to sit—how does this contradict reason?