大方廣佛華嚴經疏 31.12

31.12

次正釋文。若依十地即為十段。初歡喜地，文有八分，七如前明、第八名為校量勝分。文之分齊，至下明顯。今初序分。論經別行具六成就，今攝在大部，故闕信聞，但有餘四，謂一時、二主、三處、四眾。雖有四事，而論但云時處等校量，顯示勝故。此法勝故，在於初時及勝處說。而不言主眾勝者，意明主眾餘經容有故。若以相從，主既十身，眾不可說，亦得名勝，故論有等言。今初爾時者，時勝，以是初時得名為勝。故論云「婆伽婆成道未久第二七日」故。論經別行，故標二七。今經攝在大部，但云爾時，即是初會始成正覺時也。且依論明，若以初表勝，初七最初，何故不說？論云「思惟行因緣行故」。因者能說之智、緣者所化之機，欲將所得妙法以逗物機，故云思惟行行。故《法華》云「我所得智慧，微妙最第一。」思惟因也。「眾生諸根鈍」等，思惟緣也。論云「本為利他成道，何故七日思惟不說？顯示自樂大法樂故。」此問意云：在法身地見機堪化，方應成佛何用更思。今答意云：非是思而後知，自為受法樂故。大法樂者，即所得智慧寂靜樂也。論云「何故顯己法樂？為令眾生於如來所增長愛敬心故。復捨如是妙樂，悲愍眾生為說法故。何故惟行因緣行耶？顯示不共法故。謂窮智究竟、照機無遺，除佛一人無能及者，名不共法。又因緣亦即所證深理，唯佛窮故。」二世尊者，主勝，義如前釋。三「在他化」下處勝。論云「此處宮殿勝故。」宮即自在天宮，勝下五天故。殿即摩尼寶藏純寶所成，勝寶嚴故。他化天宮，既表地智無心而成化事。摩尼寶殿，亦表慈覆無心出用無盡。若以欲頂為表勝者，色界尤勝，何不彼說？論云「此處感果故。」謂機感在此故。又色界為長壽天難，不能感果；能感勝果必是欲界之身，故《密嚴》中明此處十地菩薩常所游履。《大乘同性經》云「此處有報佛淨土，故於此處說。」若唯約機感，失所表義。四「與大」下眾勝，文分為五：一揀定眾類、二「住一切」下歎其勝德、三「其名」下依德列名、四「如是」下結數難測、五「金剛藏」下標說法主。今初又三：一揀大異小，同菩薩故。二「其諸」下揀尊異卑，謂八地已上念不退轉故。《彌勒問經》云「自分堅固名不退，勝進不壞名不轉。」若準論經，又云「皆一生得無上菩提」，則皆等覺，等覺亦通念不退故。又《仁王經》「一生正得下寂滅忍。」言不退者，不復退入無生忍故。顯文雖爾，本迹難量，多是諸佛之所化故。三「悉從」下揀新異舊，他方集故。二歎德中，有二十句，初二略明、後二總結、中間廣歎。今初略中，初句自分行滿，謂權實無礙智，住真俗雙融境，境智一如，無住住故。後句勝進行滿，證佛所證，則是如來勤行不息，故名菩薩。

Next is the proper explanation of the text. If [divided] according to the ten stages, it comprises ten sections. In the initial Pramuditā-bhūmi (Joyous Stage), the text has eight divisions: seven are as explained previously, and the eighth is named the Division of Evaluating Superiority. The scope of the text will become clearly evident below. Now, first is the introductory division. When the commentary sūtra circulated independently, it was complete with the six accomplishments; here, being subsumed within the great work, it lacks faith and hearing, possessing only the remaining four, namely: first, time; second, host; third, place; and fourth, assembly. Although there are four matters, the treatise only speaks of the comparative evaluation of time and place to display superiority. Because this Dharma is superior, it was taught at the initial time and in a superior place. The reason it does not speak of the host and assembly as superior is that host and assembly may exist in other sūtras. If inferred by association, since the host is already the ten bodies and the assembly is ineffable, they also obtain the designation of superiority; hence the treatise includes the word "and so forth." Now, first, "At that time": the superiority of time. Being the initial time, it obtains the name of superiority. Hence the treatise says: "Not long after the Bhagavat attained the Way, in the second seven days." Because the commentary sūtra circulated independently, it specifically marks the second seven [days]. The present sūtra is subsumed within the great work and only says "At that time," which is the time of the first assembly when he had just attained sambodhi. Furthermore, relying on the treatise's explanation, if superiority is indicated by the initial, the first seven [days] were the very first—why did he not teach then? The treatise says: "Because he was contemplating the practice of causes and the practice of conditions." The "causes" are the wisdom capable of teaching; the "conditions" are the capacities of those to be transformed. Wishing to apply the wondrous Dharma he had realized to suit the capacities of sentient beings, it is therefore called "contemplating practice upon practice." Thus the Lotus [Sūtra] says: "The wisdom I have attained is subtle, wondrous, and supreme"—this is contemplating causes; and "Sentient beings' faculties are dull," etc.—this is contemplating conditions. The treatise says: "Originally he attained the Way for the benefit of others; why did he contemplate for seven days without teaching? To display his own enjoyment of the great bliss of the Dharma." The intention of this question is: while dwelling in the dharmakāya stage, having seen that capacities were ready to be transformed, he only then responded by becoming a Buddha; what need was there to contemplate further? Now the intended reply is: it was not that he knew only after contemplating; it was simply to experience the bliss of the Dharma himself. "The great bliss of the Dharma" is the tranquil bliss of the wisdom he had realized. The treatise says: "Why display his own Dharma bliss? To cause sentient beings to increase their love and reverence toward the Tathāgata. Furthermore, he relinquishes such wondrous bliss and out of compassion for sentient beings teaches the Dharma for them. Why did he only engage in the practice of causes and conditions? To display the unshared qualities. That is, exhausting wisdom to its ultimate and illuminating capacities without omission—which none except the one Buddha can match—is called the unshared qualities. Moreover, causes and conditions are also the profound principle realized, which only the Buddha fully exhausts." Second, "Bhagavat": the superiority of the host, the meaning of which is as explained before. Third, from "in Paranirmita-[vaśavartin]" downward: the superiority of the place. The treatise says: "Because the palaces and halls in this place are superior." The palace is the palace of Vaśavartin, superior to the five lower heavens. The hall is composed purely of mani jewels, superior because it is adorned with jewels. The Paranirmita palace indicates that the stage-wisdom accomplishes the work of transformation without intentional mind. The mani gem hall also indicates that compassionate shelter is without intentional mind, while giving rise to inexhaustible functions. If being at the summit of the desire realm indicates superiority, the form realm is even more superior; why was it not taught there? The treatise says: "Because here the fruit is elicited." That is, the capacities that elicit it are here. Moreover, the form realm involves the difficulty of the long-lived heavens and cannot elicit the fruit; those able to elicit the superior fruit must be bodies of the desire realm. Hence the Ghanavyūha explains that the bodhisattvas of the ten stages constantly travel here. The Mahāyāna-samapravāda-sūtra says: "In this place there is the pure land of the reward Buddha; hence it was taught here." If one only considers the eliciting capacities, one loses what is symbolized. Fourth, from "with a great [assembly]" downward: the superiority of the assembly. The text is divided into five: first, distinguishing and determining the types of assembly; second, from "dwelling in all" downward, praising their superior virtues; third, from "their names" downward, listing the names according to their virtues; fourth, from "such" downward, concluding with the fathomless number; fifth, from "Vajragarbha" downward, identifying the master of the teaching. Now the first also has three: 1. Distinguishing the great from the small, because they are equally bodhisattvas. 2. From "all those" downward, distinguishing the venerable from the lowly, meaning that from the eighth stage onward, they do not retrogress in thought. The Maitreya-paripṛcchā says: "When one's own station is firm, it is called non-retrogression; when progressive advancement is indestructible, it is called non-turning." If based on the commentary sūtra, it also says: "All obtain unsurpassed bodhi in a single lifetime"; then all are equal enlightenment, and equal enlightenment also shares non-retrogression in thought. Furthermore, the Benevolent King Sūtra states: "In one lifetime one correctly attains the lower forbearance of cessation." It is called non-retrogression because one does not retrogress again into the forbearance of the non-arising of phenomena. Although the explicit text is so, the root and trace are difficult to measure, for many are transformations of the Buddhas. 3. From "all arrived from" downward, distinguishing the new from the old, because they gathered from other directions. In the second part, praising their virtues, there are twenty phrases: the first two briefly explain; the last two summarize; and the middle ones extensively praise. Now, in the first brief explanation, the first phrase shows the fulfillment of practice in one's own station: the wisdom of the non-obstruction of the provisional and real abides in the realm where the real and conventional are mutually merged; realm and wisdom are as one, abiding without abiding. The latter phrase shows the fulfillment of progressive practice: realizing what the Buddhas realize, they are thus the Tathāgata, yet diligently practicing without resting; hence they are named bodhisattvas.