大方廣佛華嚴經疏 25.45

25.45

第七西南方。勤觀如來真應皆同，故能平等隨順一切眾生，名精進幢。十頌顯此同義。文分為二：初一總標、餘九別釋。前中，上半正標、下半略顯同相。言身同者，三身十身皆悉同故。義亦然者，此含多意：一且約三身，體依聚義，無不同故。所覺能覺，覺他同故。又義，名所以。所以得名佛者，正覺真智，力無畏等無不具故，得名為佛。佛佛皆然，故義同也。又應用利樂無不同故，故《攝論》第十云「諸佛法身應知恒時能作五業」等。二十一種功德之中，名為逮得一切佛平等性，所依意樂作業無差別故。二約十身釋義同者，皆通三世間，彼此互望無差別故。種種利樂居然是同，此有三因：一行海齊滿、二大願齊具、三同一法性故。非唯相似，亦一即一切互相融故。餘如〈問明品〉說。下半同相，略舉應用同，以應即真故，非應之外別明法身是同。然普有二義：一約諸佛，謂無有佛不遍十方故。二約一佛，謂無一方而不現故。後九別釋中分二：先四頌正釋、後五頌轉釋。前中，初偈釋前普於十方無餘二義，一無處不遍故、二一切皆佛身故。諸佛本師，二頌影略。次偈釋前現義，謂有感方現故云非內，神力能現故云非外。次偈釋前隨應種種義：一隨物類，則十法界等萬類殊應。二於一類中，隨其先業各見不同，如金色塗灰等。後偈釋前身同之義，結成難思，佛身皆同無數量故。唯除大覺者，佛佛同證故。後五轉釋中，從後向前釋上四偈。前四兼喻、後一唯法。於中，初二釋第四無能思義。一以我為喻，謂如妄計之我，本無所有，故不可思。此以妄計情有理無，非聖智境。以況法身理有情無，非下位測。後偈以剎為喻，喻雖絕相難思，而不礙相。次一偈釋第三隨業異現。所以要隨業者，同一切法必假緣故，此以總喻別。次一偈釋第二非內外義。如珠現物，雖非內外，能滿物心。後偈釋充滿法界義。所以能滿者，本願普周故。

Seventh: the southwestern direction. Because he diligently contemplates that the Tathāgata's true and responsive [bodies] are all identical, and is therefore able to impartially accord with all sentient beings, he is named Vīryadhvaja (Banner of Diligence). Ten verses reveal this meaning of identity. The text is divided into two parts: the first gives an overall indication, and the remaining nine explain it in detail. In the former, the first half properly indicates [the theme], and the second half briefly reveals the marks of identity. When it speaks of 'identity of bodies,' it is because the three bodies and the ten bodies are all identical. That 'the meanings are also so' encompasses multiple senses. First, taking the three bodies, in terms of the sense of essence, support, and aggregation, there is none that is not identical. What is awakened to and the capacity to awaken are identical in awakening others. Furthermore, 'meaning' (yi) means the reason why: the reason why one obtains the name 'Buddha' is that, fully possessing true wisdom of sambodhi, the powers, fearlessnesses, and so forth, one is named Buddha; every Buddha is thus, so their meanings are identical. Furthermore, their responsive functions in benefiting and giving joy are nowhere different; thus the tenth fascicle of the Mahāyānasaṃgraha says, 'It should be known that the dharmakāya of all Buddhas is constantly able to perform the five activities,' and so on. Among the twenty-one virtues, it is termed 'attaining the equality of all Buddhas,' because their underlying basis, intention, and activities are without distinction. Second, regarding the explanation of the identity of meaning in terms of the ten bodies: they all pervade the three realms, and when viewed relative to one another there is no distinction. Their diverse benefits and joys are naturally identical. This has three causes: 1. the ocean of their practices is equally fulfilled; 2. their great vows are equally complete; 3. they share the identical dharmatā. Not only are they similar, but one is also identical to all, mutually interpenetrating. The rest is as spoken in the 'Chapter on Inquiring into the Manifest.' The second half, on the marks of identity, briefly adduces the identity of responsive function; because the responsive is precisely the true, it does not explain the dharmakāya as identical separate from the responsive. However, 'universally' has two meanings: 1. with respect to all Buddhas, meaning there is no Buddha who does not pervade the ten directions; 2. with respect to a single Buddha, meaning there is no direction where he does not manifest. In the detailed explanation of the remaining nine, there are two parts: first, four verses properly explain; later, five verses further explain. In the former, the first verse explains the previous two senses of 'universally in the ten directions without remainder': first, because there is no place not pervaded; second, because everything is the Buddha's body. Between all Buddhas and the fundamental teacher, the two verses correspond and complement each other. The next verse explains the previous meaning of 'manifesting': because it manifests only when there is resonance, it is said to be 'not internal'; because spiritual power can manifest it, it is said to be 'not external.' The next verse explains the previous meaning of 'responding variously': first, according to the categories of beings, there are distinct responses to the myriad categories such as the ten dharmadhātus; second, within a single category, in accordance with their past karma each perceives him differently, such as golden-hued or smeared with ashes. The final verse explains the previous meaning of the identity of bodies, concluding with its unfathomability, because the Buddha's bodies are all identical and without quantitative limit. 'Except only the Great Awakened One' is because Buddha and Buddha share the same realization. In the five verses of further explanation, they explain the above four verses in reverse order from the last to the first. The first four combine metaphors, while the last is solely about phenomena. Therein, the first two explain the fourth verse's meaning of 'none can conceive.' The first uses the self as a metaphor, meaning that just as an imagined self fundamentally does not exist and is therefore inconceivable—here, using what exists in delusion but is absent in noumenon, not being an object of noble wisdom, to illustrate that the dharmakāya exists in noumenon but is absent in delusion, unable to be measured by lower stages. The next verse uses the lands as a metaphor: though devoid of marks and inconceivable, it does not obstruct marks. The next verse explains the third verse's manifesting differently according to karma: why it must accord with karma is that, like all phenomena, it must rely on conditions; here a general metaphor is used for the specific. The next verse explains the second verse's meaning of 'neither internal nor external': like a jewel reflecting objects, though neither internal nor external, it can fulfill beings' wishes. The final verse explains the meaning of filling the dharmadhātu: the reason it can fill it is that the fundamental vow extends universally.