大方廣佛華嚴經疏 27.10

27.10

第二「佛子菩薩摩訶薩復作是念」下廣明。於中二：先約十方佛明其遍至、後約常住佛明其遍至。前中分三：初總明供處、二「如是一切」下別明供養、三「以此善根」下通顯迴向之心。今初，先約處顯多；次種種業所起，約因顯多。「十方」已下，約數顯多。種種世界，約形類顯多，義通受用及變化土。二別明供養中二：初供現在佛、後「若佛形像」下供住持佛。前中二：先所供田、後「佛子」下明能供行。前中二：初實報田、二「彼有」下辨權應田。於中三：初現身。次說法，言以至一切處智者，意明今此位菩薩亦能爾也，此即本下迹高。若佛為菩薩，則本高迹下。或俱高俱下，因果交徹，思之。三「法身」下釋權佛所由。初之三句顯與果佛平等，同性起故。一得法性身同遍往故、二等有智身入法界故、三普賢自體如來藏身不生滅故，由上三義故能善巧普現世間。若爾，眾生豈無如來藏身？故下三句復釋成前義。一證法實故得同法身、二有無礙智力故普入法界、三佛種中生故得如來藏身之用。謂絕二障、權實無礙，是如來見。廣大威德，是如來用。菩薩隨順悟入，是生彼種性之中。故〈出現品〉云「若得聞此如來無量不思議無障礙智慧法門，聞已俱解隨順悟入，當知此人生如來家。」廣如彼說。得斯後三因位尚即為果，況應現耶。上亦供行所因。二明供行及供住持佛等，文並可知。三通顯迴向之心中，初句總牒善根迴向、後「所謂」下別顯行相。謂前以善根迴向成供，供諸田時如是用心。文有十句：一不生妄念、二專注正境、三不由他悟、四於田殷重、五違順不動、六不住於法、七不依於境、八知我空、九心行安審、十正順涅槃。

Second, the extensive explanation begins from "Buddha's disciples, the bodhisattva-mahāsattva further has this thought..." onward. Therein are two: first, explaining universal reaching with respect to the Buddhas of the ten directions; second, explaining universal reaching with respect to the permanently abiding Buddhas. The first divides into three: (1) generally explaining the places of offering; (2) from "All such..." onward, particularly explaining the offerings; (3) from "With these roots of goodness..." onward, comprehensively showing the dedicating mind. Now the first: first, showing multiplicity with respect to places; next, arising from various karmas, showing multiplicity with respect to causes. From "ten directions" onward, showing multiplicity with respect to numbers. "Various worlds" shows multiplicity with respect to shapes and categories; the meaning applies generally to the lands of enjoyment and transformation. Second, within the particular explanation of offerings, there are two: first, offering to present Buddhas; later, from "if there are Buddha-images..." onward, offering to the presiding Buddhas. The former has two: first the fields offered to, and later, from "Buddha's disciples..." onward, explaining the practices capable of offering. The former has two: first the true retribution fields; second, from "there are..." onward, distinguishing the provisional manifestation fields. Therein are three: first, manifesting bodies. Second, preaching the Dharma: in saying "through wisdom that reaches everywhere," the intention is to clarify that the bodhisattvas of this station can also do so; this is "fundamental low, trace high." If a Buddha acts as a bodhisattva, then it is "fundamental high, trace low." Or both are high and both are low, cause and fruit mutually penetrating—contemplate this. Third, from "dharmakāya..." onward, explaining the origin of provisional Buddhas. The first three phrases show equality with the fruit Buddhas, because of sharing in nature-origination: (1) attaining the dharmatā-kāya, equally going everywhere; (2) equally having the jñānakāya, entering the dharmadhātu; (3) the Samantabhadra self-essence, the body of the tathāgatagarbha, being without arising or ceasing; by these three meanings, they are able to skillfully appear universally in the world. If so, how could sentient beings lack the body of the tathāgatagarbha? Therefore, the lower three phrases further explain and establish the previous meaning: (1) because of realizing the reality of dharmas, they attain equality with the dharmakāya; (2) because of the power of unobstructed wisdom, they universally enter the dharmadhātu; (3) because of being born within the Buddha-seed, they attain the function of the body of the tathāgatagarbha. That is, cutting off the two hindrances, with provisional and true unobstructed, is the Tathāgata's vision. Vast majesty and virtue is the Tathāgata's function. When bodhisattvas comply with and awaken into this, that is being born into that lineage. Thus the "Chapter on Manifestation" says: "If one is able to hear this immeasurable, inconceivable, unobstructed Dharma gate of the Tathāgata's wisdom, and having heard it, simultaneously understands, complies with, and awakens into it, one should know that this person is born into the house of the Tathāgata." It is extensively as explained there. Having attained these latter three, the causal stage is already identical to the fruit, so how much more so for the provisional manifestations! The above is also the cause for the practice of offering. Second, explaining the practice of offering and offering to presiding Buddhas, etc., the text can all be understood. Third, in comprehensively showing the dedicating mind, the first phrase generally mentions the dedication of roots of goodness; later, from "namely..." onward, it particularly shows the marks of practice. That is, previously using roots of goodness to dedicate into offerings, when offering to all fields, one applies the mind in this way. The text has ten phrases: (1) not giving rise to deluded thoughts, (2) single-mindedly focusing on the correct realm, (3) not being awakened through others, (4) being earnest toward the fields [of merit], (5) being unmoving amid adversity and favor, (6) not abiding in dharmas, (7) not relying on objects, (8) knowing that the self is empty, (9) peaceful and deliberate in mental activities, (10) properly according with nirvāṇa.