大方廣佛華嚴經疏 44.5

44.5

第三「此三昧現在前」下明受位分。於中有四：一法、二喻、三合、四結。今初，有六：一座、二身、三眷屬、四相、五出處、六得位。六中，前五自分德備、後一上攝佛果。前中，初三位體、次一位相、後一位用。前三即依正眷屬。今初。隨何等座？謂大寶華王座故。於中二：先明主華自有十相：一主相，即寶蓮華；二「其華」下量相；三「以眾妙」下勝相具德故；四「超過」下地相生處故；五「出世」下因相；六「知諸」下成相；七「恒放」下第一義相，正觀普照法界現事故，如世蓮華開敷菡萏為第一故；八「非諸天」下功德相，菩薩德招故；九「毘瑠璃」下體相；十「其華」下莊嚴相。「二十三十」下明眷屬華。第二「爾時」下，隨何等身殊妙之身稱於座故。第三「無量」下，隨何眷屬。第四「佛子此大」下，隨何等相，周遍作業為其相故。第五「佛子此菩薩坐彼」下，隨何出處。十處出光，令惡道出離，菩薩增行故。文分為四：一舒光作業、二眾聖咸知、三下類奔風、四同聲相應。今初，十處放光有三種業：一利益業、二發覺業、三攝伏業。今類例相從，且分為四：一前之七光但有益業，前五益凡、後二益小。二第八一光有二業半；一者益，益九地已還菩薩故；二者發覺令知故；言一半者，但有攝義，攝彼令來故。三第九一光亦二業半：一益等位菩薩故，下文彼光既令此益，此光必益於彼故；二發覺令知故；言一半者，魔宮不現是伏業故。四第十頂光但有發覺，文分為三：一顯照分齊。二「右繞」下正顯作業，謂興供成益益。言不退菩提者，論有四義：一於登地證決定故、二入正定聚故、三定離放逸惡故、四定集善事故。三「佛子」下事訖收光。言足下入者，若約教相，頂光入足顯深敬故。若約證實終極之智，從下趣入諸佛境故。故論釋後段云平等攝故，顯證佛境即自證故。第二「爾時」下，眾聖咸知；第三「佛子是時」下，下位奔風申敬獲益，文並可知。第四「當爾之時」下同聲相應，以修平等因行互相資故，表內吉祥深廣之德嚴心已圓，故外於此相放光相益。又上此照彼，放眉間光表中道已照；今彼照此，乃於胸相者，表心契懸同。德圓魔盡，名壞魔怨。第六「爾時十方」下明隨所得位。於中二：一放光。於中十業。初光名即益業，益一切智令成佛故；二眷屬光是因業；三示佛是敬業；四開悟業；五振動業；六止惡業；七降魔業；八示現業；九「如是」下卷舒業；十示現種種即變化業。二「現是事已」下入頂成益。入頂者，若約化相，上收於下也。若約實義，照極心源名為智頂，成果在己是為光入。論云「諸如來光明，彼菩薩迭互智平等攝受故。」謂菩薩頂光入佛足，則因上進於果也。佛光入菩薩頂，果收因也。亦因收果入則無迹，因果雙亡名平等也。「當爾之時」下得益，名為下結位。入佛境者，所證同也。具十力者，行德同也。墮佛數者，如始出家便墮僧數。

Third, from 'When this samādhi is present' onward explains the section on attaining investiture. In this there are four [parts]: first, the teaching; second, the similes; third, the application; and fourth, the conclusion. In the first there are six [items]: (1) the seat; (2) the body; (3) the retinue; (4) the marks; (5) the places of emission; and (6) attaining the station. Among these six, the first five are the perfection of virtues of one's own stage, and the last one subsumes the Buddha's fruition above. Within the former [five], the first three are the essence of the station; the next one is the mark of the station; and the last one is the function of the station. The first three are the dependent [abode], the primary [body], and the retinue. Now for the first: depending on what kind of seat? It is the great jewel flower king seat. Within this there are two: first, explaining that the principal flower itself has ten marks: (1) the mark of the master, which is the jewel lotus; (2) from 'its flower' onward, the mark of measure; (3) from 'with various wondrous' onward, the supreme mark, because it possesses virtues; (4) from 'surpassing' onward, the mark of place, its origin of arising; (5) from 'transcending the world' onward, the mark of cause; (6) from 'knowing all' onward, the mark of completion; (7) from 'constantly emitting' onward, the mark of ultimate truth, because the correct contemplation illuminating universally displays phenomena within the dharmadhātu, just as in the world the lotus blooming into full blossom is supreme; (8) from 'not what the gods' onward, the mark of merit, being attracted by the bodhisattva's virtues; (9) from 'vaiḍūrya' onward, the mark of substance; (10) from 'its flower' onward, the mark of adornment. From 'twenty, thirty' onward explains the retinue flowers. Second, from 'At that time' onward, what kind of body it depends on: an exquisitely wondrous body matching the seat. Third, from 'immeasurable' onward, what retinue it depends on. Fourth, from 'O sons of the Buddha, this great' onward, what marks it depends on: pervasive activity constitutes its marks. Fifth, from 'O sons of the Buddha, this bodhisattva, seated upon that' onward, what places of emission it depends on. Light is emitted from ten places to cause those in evil destinies to escape and bodhisattvas to advance in practice. The text is divided into four: (1) radiating light to perform activities; (2) all the noble ones together recognizing it; (3) those of lower ranks rushing like wind; (4) responding in unison. First, emitting light from the ten places involves three kinds of activities: (1) the activity of benefiting; (2) the activity of awakening; (3) the activity of gathering and subduing. Now, grouping them by categories, they are tentatively divided into four: First, the preceding seven lights have only the activity of benefiting—the first five benefit ordinary beings, and the latter two benefit the Lesser [Vehicle]. Second, the eighth single light has two and a half activities: the first is benefiting, because it benefits bodhisattvas from the ninth stage on down; the second is awakening, causing them to know; saying 'half' refers to having only the sense of gathering, gathering them to come. Third, the ninth single light also has two and a half: first, benefiting bodhisattvas of equal station, since as the text below says that their light benefits this [bodhisattva], this light must also benefit them; second, awakening, causing them to know; saying 'half' refers to the maras' palaces becoming invisible, which is the activity of subduing. Fourth, the tenth light from the crown of the head has only awakening. The text is divided into three: (1) showing the scope of illumination; (2) from 'encircling to the right' onward directly reveals the activity performed, namely raising offerings and accomplishing benefit. The phrase 'irreversible from bodhi' has four meanings according to the treatise: first, because of attaining certitude upon ascending the stage; second, because of entering the group of correct certitude; third, because of definitely leaving behind the evils of heedlessness; fourth, because of definitely collecting good deeds. (3) From 'O sons of the Buddha' onward, the activity being finished, the light is gathered back. As for 'entering beneath the feet', in terms of instructional characteristics, the crown-light entering the feet manifests deep reverence; in terms of the ultimate wisdom that realizes reality, it enters into the Buddhas' realm from below. Therefore, the treatise explains the latter passage by saying that it is subsumed equally, revealing that realizing the Buddhas' realm is identical to one's own realization. Second, from 'At that time' onward, all the noble ones together recognize it. Third, from 'O sons of the Buddha, at that time' onward, those of lower stations rush like wind to extend reverence and obtain benefit; both passages can be understood. Fourth, from 'At that very moment' onward, they respond in unison: because their cultivation of equal causal practices mutually assists one another, it symbolizes that the profound and vast internal virtue of auspiciousness adorning the mind has been perfected, and therefore light is emitted externally from this mark to mutually benefit them. Furthermore, earlier this [bodhisattva] illuminated them, emitting light from between the brows to symbolize that the middle way has already been illuminated; now they illuminate this [bodhisattva] from the chest mark, which symbolizes that their minds accord in profound identity. When virtue is perfected and maras are exhausted, it is called destroying the mara-adversaries. Sixth, from 'At that time, in the ten directions' onward explains attaining the station accordingly. In this there are two: (1) emitting light, within which there are ten activities. The name of the initial light is the activity of benefiting, because it benefits all-knowledge, causing the attainment of buddhahood; second, the retinue light is the causal activity; third, revealing the Buddhas is the activity of reverence; fourth, the activity of opening and awakening; fifth, the activity of quaking; sixth, the activity of halting evil; seventh, the activity of subduing maras; eighth, the activity of manifesting; ninth, from 'in this way' onward, the activity of gathering and unfurling; tenth, manifesting various forms, which is the activity of transformation. (2) From 'having manifested these matters' onward, entering the crown of the head to accomplish benefit. Entering the crown of the head: in terms of the marks of transformation, the above gathers the below; in terms of the real meaning, illuminating the ultimate source of the mind is called the crown of wisdom, and realizing the fruition within oneself is the entering of the light. The treatise states: 'The rays of light of the Tathāgatas and that bodhisattva are mutually subsumed by equality of wisdom.' This means that the bodhisattva's crown-light entering the Buddha's feet is the cause advancing upward into the fruit; the Buddha's light entering the bodhisattva's crown is the fruit gathering the cause. Furthermore, when cause gathers fruit, its entrance leaves no trace; when cause and fruit are both obliterated, this is called equality. From 'At that very moment' onward, obtaining benefit, called below 'concluding the station'. Entering the realm of the Buddhas means identity in what is realized; being endowed with the ten powers means identity in active virtue; falling within the count of the Buddhas is like newly leaving home and immediately falling within the count of the saṃgha.