大方廣佛華嚴經疏 45.29

45.29

第二別顯一用，中二：初明依果殊勝、後「菩薩摩訶薩於此華」下正報自在。前中二：先明相嚴，過前十地，故窮十方際；後「此大蓮華」下辨德嚴，自內而觀量周法界，自外而觀許眾生見，斯乃即小之大也。二正報中二：初明身量大小、後「一切諸佛」下明佛加放光。有二十重，後後重中皆倍前前百萬億那由他不可說佛剎微塵數倍，則數難量矣。第二「佛子菩薩至住此三昧」下明達無相法，即同諸如來，於最清淨真如能入功德。初結前生後，達無相故不染；後「安住」下正顯安住即是入義。謂此真如非有非無，故云無邊，定有定無即是邊故。不可說法即離言真如，其法界實相及無礙際皆真如異名，而云如來種性者，諸佛以無性真如而為性。故〈出現品〉云「皆同一性，所謂無性。」《法華》云「知法常無性，佛種從緣起。」無去來等，重顯真如即是中道，故深無底。「現量」已下別明能入之義。第三「為去來今」下明住於佛住德，謂佛無功用，常住聖天梵住故。文中，先三世佛讚，文通前後二段。從「諸佛力」下正顯其義，謂入一切佛境，即聖天等所住境也。「淨眼現證」下明能住相，十眼圓明而安住故。文有五眼，餘但義含。第四「成菩提心」下明得佛平等德，謂佛佛相望有三平等故。文即為三：初明所依平等，諸佛皆依清淨智故。文中始發菩提心，終成種智，出生智用皆所依也。次「離世生法」下明意樂平等，同以調生為意樂故。後「神通變化」下作業平等，同作受用變化業故。第五「功德解欲」下明到無障處德，以修一切障對治故，福智皆淨。離於二障文中，初二句功德、次二句智慧，各上句障淨、下句德滿；次二句重顯功德；餘四句重顯智慧。第六「所行寂靜」下明不可轉法德，謂教證二法他不能轉。文中，初二句略標教證，謂寂靜證也。「於諸佛法教也恒以」下別顯教。「念力」下重顯。證既如空無著等，他安能轉耶？第七「於諸世間」下明所行無礙德，謂雖於世間作利樂事，世間八法不能礙故。文中住菩薩心成堅固力等，即不礙之因也。第八「一切諸佛」下明立不思議德，謂安立正法，凡愚不能思故。文中，初總顯一切教法皆是如來威力之所建立，菩薩能知，反顯凡夫不思。「入不二」下別顯安立難思之相，謂依無相而廣說故、隨欲解之多端故，並難思也。第九「法界為身」下明普見三世，以身心等於法界故，於三世事記別無差，在文可見。第十「開示一切法」下明身恒充滿一切國土，謂為開法故示現受用變化之身，遍諸世界而為利樂，文相亦顯。第十一「得佛智慧」下明智恒明達一切諸法，謂於境善決能斷他疑故，文相亦顯。第十二「具大威德」下明了一切行，謂具增上意樂，能了有情意樂性行，如其所應而為現身，即有威德。第十三「亦為開示」下明除一切疑，謂聲聞人言其全無少分善根，今能開示，令其知當生如來妙智，故心不障礙。第十四「於一切法心無動」下明無能測身。然有二義：一謂其身非虛妄分別所起，無煩惱業生雜染，故不可測。初一行經顯之。二其身雖無分別如摩尼珠，然由佛增上及眾生勝解力見金色等，而佛無有分別。即不壞諸有下經文顯之。第十五「雖隨世俗」下明一切菩薩等所求智，謂菩薩以無量文字調伏有情，要依佛所聞法為先，獲得妙智，故諸菩薩等皆求也，文相甚顯。第十六「了一切法」下明到佛無二究竟彼岸，謂了一切法空法界等，即佛無二法身，依此法身修波羅蜜多等行而得圓滿，為從法界生。第十七「猶如虛空」下明具足如來平等解脫，謂一一如來所現身土皆遍法界猶如虛空，無相無形不相障礙而不相雜，隨其化緣現各別故。故文云「隨順演說，於一境門生一切智」，謂各順一一境故。第十八「觀十力地」下即證無中邊佛平等地，謂三種佛身平等遍滿，無有中邊之異故。至薩婆若，即自受用智。為橋梁，即通變化。見法無礙，即是法身。結云善入諸地者，即佛十地也。第十九「知種種」下明盡於法界，謂此法界最清淨故，能起等流契經等法。極此法界，於當來世作諸有情隨應利樂。今文但有所起，略無能起。第二十所有大願靡不成就，即等虛空界、窮未來際無有盡故，方云成就。上來略辨，若廣引諸論，如〈升兜率品〉。

Second, the specific demonstration of one function has two parts: first, explaining the excellence of the dependent fruit; second, from "The bodhisattva mahāsattva, upon this flower" onward, the mastery of the primary retribution. In the former there are two parts: first, explaining the adornment of marks, surpassing the previous ten stages and thus exhausting the limits of the ten directions; second, from "this great lotus flower" onward, distinguishing the adornment of virtues: viewed from within, its measure encompasses the dharmadhātu; viewed from without, it allows sentient beings to see it—this is the great being identical with the small. In the second part, the primary retribution, there are two: first, explaining the size of the body's measure; second, from "all buddhas" onward, explaining the Buddha's empowerment through radiating light. There are twenty layers; in each successive layer, the number is multiplied by a hundred trillion nayutas of ineffable paramāṇus of buddha-fields over the previous ones, so that the number is difficult to measure. Second, from "Disciples of the Buddha, when the bodhisattva abides in this samādhi" onward, it explains the comprehension of signless phenomena, which is the virtue of being able to enter into the purest tathatā, identical to all Tathāgatas. First, it concludes the preceding and introduces what follows: because of comprehending the signless, one is undefiled; second, from "abiding securely" onward, it directly shows that abiding securely is itself the meaning of entering. That is, this tathatā is neither existent nor non-existent, and is therefore called "boundless," because fixed existence and fixed non-existence are precisely extremes. Ineffable phenomena are the tathatā beyond words; the real mark of the dharmadhātu and the realm of non-obstruction are all alternative names for tathatā. As for calling it the "Tathāgata lineage-nature," all buddhas take natureless tathatā as their nature. Thus the "Chapter on the Arising" says: "They all share one nature, namely naturelessness." The Lotus Sūtra says: "Knowing that phenomena are permanently natureless, the Buddha-seed arises from conditions." Lacking going and coming and so forth again shows that tathatā is the middle way, and is therefore bottomlessly profound. From "direct perception" onward, it specifically explains the meaning of being able to enter. Third, from "for the past, future, and present" onward, it explains the virtue of abiding in the abodes of the Buddha, meaning that the Buddha is without effort and constantly abides in the noble, divine, and Brahmā abodes. In the text, first is the praise by the buddhas of the three times, which applies to both the preceding and following sections. From "the power of all buddhas" onward, it directly reveals its meaning, which is entering into the realm of all buddhas, namely the realm where the noble, divine, and others abide. From "pure eyes directly witnessing" onward, it explains the characteristics of being able to abide, because the ten eyes are completely luminous and thus abide securely. The text has five eyes; the rest are only implicitly contained. Fourth, from "accomplishing the bodhicitta" onward, it explains the virtue of attaining the equality of buddhas, meaning that looking among buddhas there are three equalities. The text has three parts: first, explaining the equality of the basis, because all buddhas rely on pure wisdom. In the text, from initial generation of bodhicitta to the final accomplishment of the wisdom of all modes, the functions of wisdom brought forth are all the basis. Next, from "transcending worldly dharmas of birth" onward, it explains the equality of intention, because they share the intention of taming sentient beings. Finally, from "supernatural transformations" onward, it explains the equality of activity, because they equally perform the activities of enjoyment and transformation. Fifth, from "virtues, understanding, and desires" onward, it explains the virtue of reaching the state of non-obstruction: because of cultivating antidotes to all obstructions, both merit and wisdom are purified. Within the text on being free from the two obstructions, the first two lines concern merit, and the next two lines concern wisdom, in each case the upper line being the purification of obstructions and the lower line being the fulfillment of virtue; the next two lines further show merit; the remaining four lines further show wisdom. Sixth, from "the practice being tranquil" onward, it explains the virtue of irreversible Dharma, meaning that the two dharmas of teaching and realization cannot be reversed by others. In the text, the first two lines briefly mark teaching and realization, meaning that tranquility is realization. From "in all Buddha-dharmas, teachings also constantly with" onward, it specifically explains teaching. From "the power of mindfulness" onward, it further explains realization. Since realization is like space, unattached, and so on, how could others reverse it? Seventh, from "in all worlds" onward, it explains the virtue of unobstructed practice, meaning that although performing deeds of benefit and joy in the world, the eight worldly dharmas cannot obstruct them. In the text, abiding in the bodhisattva mind and accomplishing firm power and so forth are the causes of non-obstruction. Eighth, from "all buddhas" onward, it explains the virtue of establishing the inconceivable, meaning the establishment of the true Dharma, which cannot be conceived by ordinary, foolish people. In the text, it first generally reveals that all teachings are established by the Tathāgata's awe-inspiring power, and the bodhisattva is able to know this, conversely showing that it is inconceivable to ordinary people. From "entering non-duality" onward, it specifically shows the inconceivable nature of the establishment, meaning that it is widely expounded relying on the signless and accords with the manifold varieties of desires and understandings—both being difficult to conceive. Ninth, from "taking the dharmadhātu as the body" onward, it explains universally seeing the three times, because the body and mind are equal to the dharmadhātu, so regarding the events of the three times there is no error in prediction, as can be seen in the text. Tenth, from "revealing all dharmas" onward, it explains that the body constantly fills all realms, meaning that for the sake of opening up the Dharma, one manifests bodies of enjoyment and transformation, pervading all worlds to bring benefit and joy, the textual mark also being evident. Eleventh, from "attaining the Buddha's wisdom" onward, it explains that wisdom constantly and clearly understands all phenomena, meaning that being skilled in resolving the doubts of others regarding objects, the textual mark is also evident. Twelfth, from "possessing great awe-inspiring virtue" onward, it explains understanding all practices, meaning that possessing superior intention, one is able to understand the nature, intention, and practice of sentient beings, manifesting bodies as appropriate, which is having awe-inspiring virtue. Thirteenth, from "also for the sake of revealing" onward, it explains dispelling all doubts, meaning that śrāvakas claim they are completely devoid of even a small portion of kuśala-mūla, but now one is able to reveal it to make them know that they will give birth to the Tathāgata's wondrous wisdom, so their minds are without obstruction. Fourteenth, from "towards all phenomena the mind is unmoved" onward, it explains the immeasurable body. Yet there are two meanings: first, that their body does not arise from false discrimination and is free from the defilements of afflictions, karma, and rebirth, and therefore cannot be measured; the first line of the sūtra demonstrates this. Second, although their body is free of discrimination like a maṇi jewel, through the Buddha's predominant condition and sentient beings' power of superior understanding they see golden color and so forth, yet the Buddha is without discrimination; this is demonstrated by the text below, "not destroying the various existences." Fifteenth, from "although conforming to the worldly" onward, it explains the wisdom sought by all bodhisattvas and others, meaning that bodhisattvas tame sentient beings with limitless words, which must rely on the teachings heard from the Buddha as the prerequisite to obtain wondrous wisdom, so all bodhisattvas and others seek it; the textual mark is very evident. Sixteenth, from "understanding all phenomena" onward, it explains reaching the Buddha's non-dual ultimate other shore, meaning understanding all phenomena as empty, the dharmadhātu, etc., which is the Buddha's non-dual dharmakāya; relying on this dharmakāya one cultivates practices such as the pāramitās and attains fulfillment, being born from the dharmadhātu. Seventeenth, from "like empty space" onward, it explains being endowed with the Tathāgata's equal liberation, meaning that the bodies and lands manifested by each Tathāgata all pervade the dharmadhātu like empty space, signless and formless, mutually unobstructed and unmixed, appearing individually according to their conditions for transformation. Therefore the text says: "Conforming to expounding, from one gateway of objects generating all-knowledge," meaning each accords with each single object. Eighteenth, from "observing the stage of the ten powers" onward, it is realizing the equal stage of the Buddha without middle or extremes, meaning the three kinds of buddha-bodies equally pervade without distinction between middle and extremes. Reaching sarvajña is the wisdom of self-enjoyment. Being a bridge is transformation. Seeing phenomena without obstruction is the dharmakāya. Concluding by saying "skillfully entering all stages" refers to the Buddha's ten stages. Nineteenth, from "knowing the various" onward, it explains exhausting the dharmadhātu: because this dharmadhātu is purest, it can generate stream-flowing sūtras and other teachings. Exhausting this dharmadhātu, in future times one performs appropriate benefits and joy for all sentient beings. In the present text there is only that which is generated, and that which is able to generate is omitted. Twentieth, of all great vows none are unaccomplished, meaning they are equal to the realm of space and exhaust the limits of the future without end, and only then are they called accomplished. The above is a brief distinction; for extensive citations of treatises, see the "Chapter on Ascending to Tuṣita Heaven."