大方廣佛華嚴經疏 45.24

45.24

第九法界自在三昧，釋中四：一顯定體用、二明定成益、三以喻寄顯、四總結雙行。今初分三：初總顯名體，謂於眼等法界得自在故。二「菩薩於自身」下彰入定處，謂於毛孔中入眼等定，顯互用自在故。三「自然」下明定功用，於中四：一了三世間、二「菩薩於彼」下多劫修行、三「又於」下入出無礙、四「以於法界」下結成自在。此有二義：一於理法界自在故，能善分別眼等界；二善分別眼等十八界，即是事法界自在。此二無礙及事事無礙，故云如是種種，皆橫盡其邊豎窮其際。第二「菩薩如是」下明定成益中辨十種益：一生多功德益，有二十一句，各十千億。二「佛子至復有無數」下具無盡德益，隨前一事皆至無盡故。於中二十句，前十句所具之多，後十句能具之相。清淨者，除垢故。瑩徹者，發本智光故。三「佛子至住此三昧」下諸佛攝受益，於中三：初明攝受、次「彼諸佛」下現身說法、後「令修」下令其修證。四「佛子至住此法界」下諸佛護念益，攝受攝之，屬佛護念，即佛力來加。五得十海深廣益、六得殊勝超絕益，並可知。七得諸力幹能益，於中初列十力、後「佛子此十種力」下顯其超勝。隨前一一力，皆具此三十八力。八「佛子此菩薩」下結能圓滿益。九「此菩薩功德」下自德無邊故，他不能說益。十「佛子至住此三昧」下三昧無邊自無不了益。上十段中，前七別明、後三總結。第三喻顯中，正顯前體用及益。亦明前所未顯故，不全似上文。文中二：先總舉喻體、後「佛子如無熱」下對喻別合。有十三門，各先喻、後合。一合流沙入海喻中，先總明喻合，雖舉四河，意在四口出沙故。下第九別明四河。後「如恒伽」下別明四辯，即喻四口，所說即喻四沙。若開四辯總別為五，則有十七門。二「如四大河」下合遶池入海喻，於中先喻、後合。合中，先合遶池，菩提心智名之為池，三業隨順智慧即為遶義。後「佛子」下合其四方。三「如四大河圍遶」下合池見寶華喻。說法有開敷之義，三昧有感果之能。莊嚴清淨皆華上之別義。四合寶樹遶池喻。五合大池清淨喻，即是池體。六合栴檀香岸喻，十種智寶有二義：一即離世間中十種如寶智，二即他心等十種智也。七合底布金寶喻，妙智合金沙，解脫合摩尼，無礙光明合二種放光，住佛所住入於甚深合布其底，上四段各以如無熱大池為首。八「如阿那」下合龍王無惱喻，即合池名，名因龍得故。九合四河潤澤喻、十合四河無盡喻、十一合入海無障喻、十二合入海無厭喻，上之四喻各以如四大河而為喻首。上之十喻，皆以菩薩而為合初。十三「佛子如日光」下合眾寶交影喻，先喻、後合。合中二：先正合、後「何以」下徵釋涉入所由。第四「佛子至雖能於定」下總結雙行，謂權實定散無障礙故。於中三：先法、次「佛子」下喻、後「菩薩」下合。然法中明即寂而用，喻合乃明即用而寂，文影略耳（已下第四十三經）。

In the explanation of the ninth, the samādhi of mastery over the dharmadhātu, there are four parts: 1. revealing the essence and function of the samādhi; 2. explaining the benefits generated by the samādhi; 3. relying on similes to reveal it; 4. generally concluding their dual operation. Now, the first part is divided into three: First, generally revealing its name and essence, that is, because of obtaining mastery in the dharmadhātus of the eye, etc. Second, from "the bodhisattva, within his own body" onward displays the places of entering the samādhi, that is, entering the samādhis of the eye, etc. within a hair-pore, to reveal the mastery of mutual function. Third, from "spontaneously" onward explains the efficacy of the samādhi, within which there are four: 1. understanding the three worlds; 2. from "the bodhisattva, in that [...]" onward, practicing for many kalpas; 3. from "moreover, in [...]" onward, unobstructed entering and emerging; 4. from "because with respect to the dharmadhātu" onward, concluding with the achievement of mastery. This has two meanings: first, because of mastery over the dharmadhātu of noumenon, one can skillfully discriminate the dhātus of the eye and so forth; second, skillfully discriminating the eighteen dhātus of the eye, etc., is itself mastery over the dharmadhātu of phenomena. These two are non-obstructive, as well as the non-obstruction among phenomena; hence it says "diverse kinds such as these," all horizontally exhausting their boundaries and vertically plumbing their limits. Second, from "the bodhisattva, thus [...]" onward, in explaining the benefits generated by the samādhi, ten kinds of benefits are distinguished: 1. the benefit of generating many merits, having twenty-one clauses, each [mentioning] a hundred thousand koṭis. 2. From "Sons of the Buddha, [...] there are further countless" onward, the benefit of being endowed with inexhaustible virtues, because following each aforementioned phenomenon, all reach inexhaustibility. Within this are twenty clauses: the first ten clauses are the multiplicity of what is possessed, and the latter ten clauses are the marks of what can possess. "Pure" means because of eliminating defilements; "translucent" means because of emitting the light of fundamental wisdom. 3. From "Sons of the Buddha, [...] abiding in this samādhi" onward, the benefit of being embraced by all Buddhas, within which are three: first, clarifying the embrace; next, from "those Buddhas" onward, manifesting bodies to expound the Dharma; finally, from "causing them to cultivate" onward, causing them to cultivate and realize. 4. From "Sons of the Buddha, [...] abiding in this dharmadhātu" onward, the benefit of being protected and kept in mind by all Buddhas: being embraced by the embrace belongs to the Buddhas' protection and mindfulness, which is the coming of the Buddhas' power to support them. 5. The benefit of attaining the profundity and vastness of the ten oceans, and 6. the benefit of attaining extraordinary transcendence, can both be understood. 7. The benefit of attaining the competence and ability of the powers, within which it first lists the ten powers, and then from "Sons of the Buddha, these ten powers" onward reveals their supreme excellence. Following each one of the previous powers, each possesses these thirty-eight powers. 8. From "Sons of the Buddha, this bodhisattva" onward concludes with the benefit of being able to bring [virtues] to completion. 9. From "this bodhisattva's merit" onward, because one's own virtues are boundless, others are unable to express them. 10. From "Sons of the Buddha, [...] abiding in this samādhi" onward, because the samādhi is boundless, there is nothing that is not comprehended by oneself. Among the above ten sections, the first seven explain them individually, and the latter three conclude them generally. Third, in the demonstration through similes, it directly reveals the previous essence, function, and benefits. It also clarifies what was not previously revealed; hence it is not completely identical to the text above. In the text there are two parts: first, generally adducing the essence of the similes; next, from "Sons of the Buddha, just as Lake Anavatapta" onward, individually applying [the doctrines] to the similes. There are thirteen gates, each first presenting the simile and then the application. 1. In the application of the simile of the flowing sand entering the ocean: first, it generally clarifies the simile and application; although four rivers are adduced, the intention lies in the four river-mouths emitting sand. Later, the ninth [gate] individually clarifies the four rivers. Next, from "just as the Gaṅgā" onward individually clarifies the four kinds of eloquence, which compare to the four river-mouths, while what is spoken compares to the four kinds of sand. If one divides the four kinds of eloquence into general and particular to make five, then there are seventeen gates. 2. From "just as the four great rivers" onward applies the simile of encircling the lake and entering the sea, within which is first the simile and then the application. In the application, it first applies encircling the lake: the wisdom of the bodhicitta is called the lake, and the three modes of karma according with wisdom constitutes the meaning of encircling. Then from "Sons of the Buddha" onward applies its four quarters. 3. From "just as the four great rivers encircle [...]" onward applies the simile of seeing jewel flowers in the lake: expounding the Dharma has the meaning of blossoming, and samādhi has the capacity to bring about the fruit. Adornment and purity are both particular meanings regarding the flowers. 4. Applies the simile of jewel trees encircling the lake. 5. Applies the simile of the great lake being pure, which is the essence of the lake. 6. Applies the simile of the sandalwood fragrant shores. The ten kinds of jewel wisdom have two meanings: first, the ten kinds of jewel-like wisdoms in "Transcending the World"; second, the ten kinds of wisdom such as [knowing] the minds of others. 7. Applies the simile of spreading gold and jewels on the bottom: wondrous wisdom applies to the golden sand, liberation applies to the mani jewels, unobstructed radiance applies to the two kinds of emitting light, and abiding where the Buddhas abide and entering the profound applies to spreading them on the bottom. The above four sections each take "just as the great Lake Anavatapta" as their beginning. 8. From "just as Anavatapta" onward applies the simile of the dragon king being free from affliction, which corresponds to the name of the lake, since its name is derived from the dragon. 9. Applies the simile of the four rivers' moistening; 10. applies the simile of the four rivers' inexhaustibility; 11. applies the simile of entering the sea without hindrance; 12. applies the simile of entering the sea without satiety. Each of the above four similes begins with "just as the four great rivers." The above ten similes all begin their applications with "the bodhisattva." 13. From "Sons of the Buddha, just as the sunlight" onward applies the simile of the intertwining reflections of all the jewels; first is the simile, then the application. In the application there are two parts: first, the direct application; next, from "why is this?" onward, inquires and explains the reasons for their interpenetration. Fourth, from "Sons of the Buddha, [...] although capable in samādhi" onward generally concludes the dual operation, meaning that provisional and ultimate, meditative and distracted states are without obstruction. Within this are three: first the doctrinal statement; next, from "Sons of the Buddha" onward, the simile; finally, from "the bodhisattva" onward, the application. However, the doctrinal statement clarifies function that is identical to quiescence, whereas the simile and application clarify quiescence that is identical to function; the text merely presents this in an elliptical and complementary manner (henceforth entering Fascicle 43).