大方廣佛華嚴經疏 45.35

45.35

第四「佛子菩薩摩訶薩住此三昧」下正同佛果益。於中二：初正顯同，有標、徵及列。等覺之名由此而立。二「爾時普眼」下問答料揀。於中，先問、後答。問中，先牒前同佛、後「何故」下陳己所疑。於中，初疑不名為果，後問不捨於因。後「爾時普賢」下答，中二：初讚問牒疑、後「佛子此菩薩」下正答所問。於中三：一法說、二喻況、三法合。今初十一段，次第答前十一問。在文易了，意猶難見，謂何得已入十力而普行無息耶？今總以喻顯，如人習誦雖已得通，而數溫習不如久精。下香象喻，顯相雖相似而體不同。故《瓔珞》云「等覺照寂，妙覺寂照。」亦似功用滿位，此無功用也。亦顯得果不捨因，盡未來際皆位後普賢故。喻中三：一舉象王依正勝嚴。伊羅鉢那，此云香葉，常居第一金山之脇。二「若天帝」下明象王神變自在。言七牙者，準〈賢首品〉但有六牙，或是譯者類後三七便言七耳。若作表義，于何不可。無能分別此象此天者，正意取此以喻菩薩等佛之義。三「佛子彼伊羅」下明不壞本而能現。第三法合中分四。一具眾行嚴合前依正。二「為欲安處」下明因果無礙，合前神變自在。三「佛子菩薩摩訶薩本身」下結成不壞因而現果，合前不壞本而能現。四「何以故」下徵釋重合。初中可知。二中二：一明修無礙行所為。於中，先為果、後「增長」下為因。二「不捨普賢」下正顯無礙行相。於中，先總明，以法界因果無障礙故；後「現不可說」下別顯。於中分三：初顯因門果行。文有四果：一智果、二說法果、三般若相應果、四斷果。次「而現受生」下顯果從因行，及說得時不同，隨物現故。後「復於一切」下顯果門因行。並可知。第三明不壞因而現果中，本身不壞即因不壞，合在窟無變。一切處變現即能現果，合在天神變。四徵釋重合中，先徵意云：因果相違，云何因門現果，果復為因？釋意云：調眾生法應如是故。文中二：先釋果作因意，十句可知。後「佛子汝應」下釋因現果意。於中四：一法說，謂不捨因而現果。二「如伊羅」下舉前喻顯。三「佛子」下重以法合，於中初明不捨因而現果、後「雖知諸法平等」下不壞果而現因。四佛「子至安住」下歎勝。上來釋相竟。

Fourth, from 'disciple of the Buddha, the bodhisattva-mahāsattva who abides in this samādhi' down is the benefit of directly matching the Buddha's fruit. Within it are two: first, directly revealing matching, which contains stating, interrogating, and listing. The name 'equal enlightenment' (samyaksambodhi) is established from this. Second, from 'at that time Universal Eye' down is the questions, answers, and differentiation. Within it, first is the question, and later the answer. In the question, first restating the preceding matching with the Buddha, and later from 'for what reason' down stating his own doubt. Within it, first doubting why it is not called the fruit, and later asking why causes are not abandoned. Later, from 'at that time Samantabhadra' down is the answer, within which are two: first, praising the question and restating the doubt, and later from 'disciple of the Buddha, this bodhisattva' down directly answers what was asked. Within it are three: 1. the explanation of dharma, 2. the comparison by analogy, 3. the application to dharma. Now, the first has eleven passages, answering the preceding eleven questions in sequence. In the text it is easy to understand, but the meaning is still difficult to see: namely, how can one have already entered the ten powers while universal practice continues without ceasing? Now it is generally revealed through an analogy: like someone who practices reciting texts, although they have attained fluency, frequent review is still not equal to long-term mastery. The fragrant elephant analogy below reveals that although the marks are similar, the substance is different. Hence the *Yingluo* says, 'Equal enlightenment illumines stillness; wondrous enlightenment is still and illuminating.' It is also like the stage where effort is fulfilled, whereas this is effortless. It also reveals attaining the fruit without abandoning the cause, because to the end of the future all are post-stage Samantabhadras. In the analogy are three: 1. presenting the superior adornments of the elephant king's primary and dependent [rewards]. Airāvaṇa is translated here as Fragrant Leaf, constantly dwelling on the flank of the first golden mountain; 2. from 'if the Lord of Devas' down explains the elephant king's spiritual transformations and mastery. Speaking of seven tusks: based on the 'Chapter on the Virtuous Foremost', there are only six tusks, which might be because the translator grouped it with the later three times seven and simply said seven. If taken as an expression of meaning, what objection could there be? 'None can distinguish this elephant from this deva' directly takes this meaning to analogize the bodhisattva matching the Buddha; 3. from 'disciple of the Buddha, that Airāvaṇa' down explains that without destroying the original, it can manifest. In the third part, the application to dharma, it is divided into four: 1. having the adornments of all practices applies to the previous primary and dependent rewards; 2. from 'wishing to establish' down explains the non-obstruction of cause and fruit, applying to the previous spiritual transformations and mastery; 3. from 'disciple of the Buddha, the original body of the bodhisattva-mahāsattva' down concludes the manifestation of fruit without destroying causes, applying to the previous manifesting without destroying the original; 4. from 'why is this' down interrogates, explains, and reapplies. The first can be understood. In the second are two: 1. explaining what the cultivation of unobstructed practice is for. Within it, first is for the fruit, and later from 'increasing' down is for the cause. 2. From 'not abandoning Samantabhadra' down directly reveals the marks of unobstructed practice. Within it, first generally explaining, because cause and fruit in the dharmadhātu are unobstructed; later from 'manifesting unspeakable' down specifically reveals. Within it are three parts: first, revealing fruit practices within the door of cause. The text has four fruits: 1. the fruit of wisdom, 2. the fruit of preaching the Dharma, 3. the fruit corresponding to prajñā, 4. the fruit of abandonment. Next, from 'and manifesting receiving birth' down reveals fruit following from causal practice, and states that the times of attainment differ, manifesting according to beings. Later, from 'moreover in all' down reveals causal practice within the door of fruit. All can be understood. In the third, explaining the manifestation of fruit without destroying cause, the original body not being destroyed means the cause is not destroyed, applying to remaining in the cave without change. Transforming and manifesting everywhere means being able to manifest the fruit, applying to the spiritual transformations in heaven. In the fourth, interrogating, explaining, and reapplying, first the intention of the question is: Cause and fruit are contradictory; how can the causal door manifest the fruit, and the fruit again act as the cause? The intention of the explanation is: The Dharma for taming sentient beings is naturally like this. In the text are two: first, explaining the intention of the fruit acting as cause, with ten sentences that can be understood. Later, from 'disciple of the Buddha, you should' down explains the intention of the cause manifesting the fruit. Within it are four: 1. the explanation of dharma, meaning not abandoning the cause while manifesting the fruit; 2. from 'just like Airāvaṇa' down cites the previous analogy to illuminate; 3. from 'disciple of the Buddha' down reapplies to dharma, within which first explains not abandoning the cause while manifesting the fruit, and later from 'although knowing that all dharmas are equal' down explains not destroying the fruit while manifesting the cause; 4. from 'disciple of the Buddha, down to securely abiding' down praises its superiority. The above explanation of marks is finished.