大方廣佛華嚴經疏 45.8

45.8

二中分三：初約主顯時、二「於普光明」下約主彰處、三「入剎那」下就德顯主。於中十句，即攝二十一種功德中二十別句，總句即前始成正覺故。一入剎那際三昧者，即窮法真源。謂時之極促名曰剎那，窮彼剎那時相都寂。無際之際名剎那際，即攝二句，謂二行永絕及達無相法。若有二行則有剎那，二行既絕則剎那無際。由達清淨真如本無相故，所以此中特名入剎那際者，為顯將說等覺位故。菩薩地盡唯有果累無常，生相未寂猶名識藏。若以無間智覺心初起，心無初相，遠離微細念故，即無剎那。若入此際，即見心性常住，名究竟覺，故云諸佛三昧。亦顯差別歷位不離最初剎那際故。二以一切智自神通力現如來身者，依通起用。此攝二句：一切智通即住於佛住，謂由一切智無有功用自神通力常作佛事故；次現如來身，即攝得佛平等，謂依上一切智現身利樂有情故。三清淨無礙，攝三句，謂清淨攝二句：一攝到無障處，謂慣習覺慧永斷所治，故云清淨。二攝不可轉法，由清淨故，他不能轉。無礙者即所行無礙，世間八法不能礙故。四無所依止無有攀緣，即立不思議。謂雖立教法，不依世間故，非諸世間所能攀緣故。五住奢摩他最極寂靜，即普現三世，以見三世平等如理無異為最寂靜。六具大威德，即身恒充滿一切世間，現受用變化身大利樂故。七無所染著，即智恒明達一切諸法，謂於諸法善決定故，無有染也。八能令見者悉得開悟，此攝二句：一攝了一切行，謂知有情性行差別，隨開悟故；二攝除一切疑，謂知彼遠劫微少善根，亦令開悟故。九隨宜出興不失於時，亦攝二句：一攝無能測身，謂如其勝解而示現身，如摩尼珠，名隨宜出生不失於時；二攝一切菩薩等所求智，謂調伏有情攝受付囑等，皆不生時故。十恒住一相所謂無相，攝餘五句，謂到佛究竟無二彼岸等。隨義雖殊，皆由一相無相而成，可以意得。餘如〈升兜率品〉辨。

The second part has three [divisions]: first, explaining the time in terms of the host; second, from "in the Universal Light" downward, revealing the place in terms of the host; third, from "entering the moment-limit" downward, revealing the host with reference to virtues. In this [third division] there are ten phrases, which subsume twenty specific phrases among the twenty-one kinds of virtues, the general phrase being the preceding "at the beginning of his realization of sambodhi." 1. "Entering the moment-limit samādhi" means thoroughly fathoming the true source of phenomena. That is, the ultimate brevity of time is called a "moment" (kṣaṇa); thoroughly fathoming that kṣaṇa, the marks of time are utterly quiescent. The boundary that has no boundary is called the "moment-limit"; this subsumes two phrases, namely, the eternal cessation of dual functioning and the penetration of markless phenomena. If there is dual functioning, then there is a kṣaṇa; when dual functioning has ceased, the kṣaṇa is limitless. Because one penetrates the pure tathatā, which is fundamentally markless, the reason it is specifically named "entering the moment-limit" here is to indicate that the stage of equal enlightenment is about to be expounded. At the end of the bodhisattva stages, there remains only the impermanence of the karmic residue of fruition; since the marks of arising are not yet quiescent, it is still called the storehouse of consciousness. If, by unobstructed wisdom, one awakens to the initial arising of the mind, the mind has no initial mark; because it is far removed from subtle thoughts, there are no kṣaṇas. If one enters this limit, one sees that the mind-nature is eternally abiding, which is called ultimate enlightenment; hence it is called "the samādhi of all Buddhas." It also indicates that traversing the differentiated stages is not separate from the initial moment-limit. 2. "Manifesting the Tathāgata's body by the self-mastering supernormal powers of omniscience" means giving rise to function on the basis of supernormal powers. This subsumes two phrases: the supernormal powers of omniscience is "dwelling in the Buddha's dwelling," meaning that through the effortless, self-mastering supernormal powers of omniscience, one constantly performs Buddha-work; next, "manifesting the Tathāgata's body" subsumes "attaining the equality of the Buddhas," meaning manifesting bodies to benefit and gladden sentient beings on the basis of the aforementioned omniscience. 3. "Pure and unobstructed" subsumes three phrases. "Pure" subsumes two phrases: first, it subsumes "reaching the unobstructed state," meaning that through habitual practice of awakened prajñā, the antidotes permanently sever what is to be eliminated, hence it is called "pure"; second, it subsumes "phenomena that cannot be overturned," for by virtue of purity, others cannot overturn them. "Unobstructed" is "unobstructed in one's conduct," because the eight worldly dharmas cannot obstruct it. 4. "Without relying on anything, without grasping" is "establishing the inconceivable." That is, although he establishes the teachings of the Dharma, because he does not rely on the world, he cannot be grasped by worldly beings. 5. "Dwelling in the utmost tranquility of śamatha" is "universally manifesting the three times," because seeing the equality of the three times as identical with the principle without difference is the utmost tranquility. 6. "Endowed with great majesty and virtue" is "the body constantly filling all worlds," because of manifesting the great benefit and joy of the enjoyment and transformation bodies. 7. "Without defilement or attachment" is "wisdom constantly and clearly penetrating all phenomena," meaning that because of being skillfully decisive regarding all phenomena, there is no defilement. 8. "Able to cause those who see it to all attain awakening" subsumes two phrases: first, it subsumes "completely knowing all actions," meaning knowing the differences in the natures and conduct of sentient beings and causing them to awaken accordingly; second, it subsumes "eradicating all doubts," meaning knowing their meager kuśala-mūla from distant eons and likewise causing them to awaken. 9. "Arising according to suitability, not missing the proper time" also subsumes two phrases: first, it subsumes "a body that none can measure," meaning displaying a body according to their resolute faith, like a cintāmaṇi jewel, which is called "arising according to suitability, not missing the proper time"; second, it subsumes "the wisdom sought by all bodhisattvas and others," meaning that taming sentient beings, gathering and receiving them, bestowing entrustment, and so forth, never miss the proper time. 10. "Constantly abiding in the single mark, namely the markless" subsumes the remaining five phrases, meaning reaching the Buddha's ultimate, non-dual other shore, and so forth. Although the meanings differ according to context, they are all accomplished by the single mark, the markless; this can be grasped through reflection. The rest is distinguished as in "The Chapter on Ascending to Tuṣita."