大方廣佛華嚴經疏 27.11

27.11

第二約常住佛明遍至者，謂三世住壽盡未來際應亦常也，三身十身融無礙故。不同前文有塔廟等。文中有三：初以善根迴向供佛、二「願令一切」下以供佛善迴向眾生、三「譬如」下總願善根普攝迴向。初中二：先所供境、後「如是一切」下顯能供行。今初。盡空法界，明處無不遍。去來現劫，時無不窮。諸佛世尊，總該真應。「得一切」下明真極之成。「於種種時」下明應現成，成即有始，應乃無終，故皆住壽盡未來際。真應無二故，一一各以法界莊嚴主伴圓通故。道場眾會皆周法界，出非在我，故曰隨時。興必利生，名作佛事。二顯能供行中三：初結前生後、二「願以」下所成供具、三「以如是」下結成供行。二中三：初以香為蓋等二十事。次「無量華蓋」下，以華鬘等九例於前香，各具二十。香等離蓋等更無別體，故有二百。後「如是一一」下，隨彼蓋幢等中，若總相說皆有楯等九事，成一千八百，并前本門總有二千。是則香等成蓋等，蓋等有楯等，從無數無量如是漸增，且至不可說。理實皆等法界，難可稱也。然一一諸言定通香等，不全通於蓋等，以衣及光明何有門闥樓閣等耶？是則都數未必二千，但通相言一一諸境界也。三結成供行可知。

Second, explaining reaching everywhere with respect to the permanently abiding Buddhas: this means that in the three times their lifespan abides until the end of the future limit, and their responses are also permanent, because the three bodies and ten bodies harmoniously interpenetrate without obstruction. This is not like the previous text where there were stūpas, shrines, and so on. In the text there are three parts: (1) dedicating roots of goodness to offer to Buddhas; (2) from "May it cause all..." onward, dedicating the goodness of offering to Buddhas toward sentient beings; (3) from "Just as..." onward, generally vowing that the roots of goodness universally encompass dedication. The first has two: first the realms offered to, and later, from "All such..." onward, showing the practices capable of offering. Now the first. Exhausting the space of the dharmadhātu explains that places are nowhere not pervasive. Past, future, and present kalpas: times are nowhere not exhausted. "All Buddha-Bhagavats" generally encompasses both true and responsive [bodies]. From "attaining all..." onward explains the perfection of the true ultimate. From "at various times..." onward explains responsive manifestation and completion; completion has a beginning, but responsiveness has no end, hence they all abide with lifespan until the end of the future limit. Because true and responsive are non-dual, each is adorned with the dharmadhātu, host and companions completely harmonized. The bodhimaṇḍas and assemblies all pervade the dharmadhātu; appearing does not depend on oneself, hence it is said "in accord with the time." Arising inevitably benefits beings, which is termed "performing Buddha works." Second, in showing the practices capable of offering, there are three: (1) concluding the preceding and introducing what follows; (2) from "Vowing that with..." onward, the articles of offering accomplished; (3) from "Through such..." onward, concluding the practice of offering. Within the second there are three: first, twenty items using incense as canopies, and so on. Next, from "immeasurable flower canopies..." onward, nine items such as flower garlands follow the pattern of the incense before, each having twenty. Incense and the like have no separate essence apart from the canopies and the like, hence there are two hundred. Later, from "Such each and every..." onward, within those canopies, banners, and so forth, if spoken of in general marks, each has nine items such as railings, making one thousand eight hundred; combined with the former root category, there are two thousand in all. Thus, incense and the like form canopies and the like, and canopies and the like have railings and the like, gradually increasing in this way from innumerable and immeasurable up to inexpressible. In reality, they are all equal to the dharmadhātu and difficult to express. However, the words "each and every" definitely apply generally to incense and the like, but do not fully apply to canopies and the like; for how could robes and light have gates, doors, towers, and pavilions? Thus, the total count is not necessarily two thousand; it simply speaks in general terms of each and every realm. Third, concluding the practice of offering can be understood.