大方廣佛華嚴經疏 47.24

47.24

次正釋文。五品分二：初品總明佛德、後四別顯佛德。古德後二為平等因果，此但三品果法。有將此三配體相用，後二可然。初品有妨，有相用故。今依賢首，初品總顯佛德體用、次品別顯勝德之相、後品別明勝德用益。又初品明德、次品明相、後品明好。今初，分四：一請分、二加分、三證分、四說分。初中二：先明請人、後「諸佛」下正顯所念十法。皆云不思議，即前果用超情，離於說相故。此十句義並多含，皆通真應，不得一向就應而辨。然此十問，攝前普光後二十句所成果問，謂身攝六根；智攝佛境佛地及最勝三問；自在攝五，一神力、二神通、三十力、四無畏、五三昧。此並前開此合，前境界中開出國土，所化所依之境故。前所行中開出出現本願種性，種性即悲智之行，本願就因辨行故，出現是佛普賢行故。出現與行互有寬陜，下〈出現品〉行是其一故。前之無礙，此開解脫，作用無礙名解脫故。所以開合者，顯義無方故。名多同者，顯不異故。音聲即辯，雖無開合，名有寬陜，義旨大同。此十義相，第二會中已釋，至下說分重明。

Next, the direct explanation of the text. The five chapters are divided into two: the first chapter generally explains the Buddha's virtues, and the latter four specifically reveal the Buddha's virtues. Ancient worthies took the latter two to be equal cause and effect, but these are merely three chapters of fruition dharmas. Some have matched these three to essence, marks, and function; for the latter two, this may be so, but for the first chapter there is an obstacle, because it possesses both marks and function. Now, relying on Xianshou: the first chapter generally reveals the essence and function of the Buddha's virtues, the next chapter specifically reveals the marks of the superior virtues, and the final chapter specifically explains the functions and benefits of the superior virtues. Furthermore, the first chapter explains the virtues, the next chapter explains the marks, and the final chapter explains the minor marks. Now, as for the first [chapter], it is divided into four: 1. Section on requesting; 2. Section on empowerment; 3. Section on realization; 4. Section on exposition. In the first, there are two parts: first, explaining the person requesting; next, from 'all Buddhas' downward, directly revealing the ten dharmas contemplated. All are said to be inconceivable; this is the aforementioned fruition and function surpassing conventional sentiments, being free from the marks of predication. The meanings of these ten statements all contain much, universally applying to both the real and the responsive; they must not be discerned exclusively in terms of the responsive. However, these ten questions subsume the questions on the fruition accomplished by the final twenty statements at the Universal Radiance [monastery]: the body subsumes the six faculties; wisdom subsumes the Buddha-domain, Buddha-ground, and supreme [wisdom]—these three questions; mastery subsumes five: first, spiritual power; second, supernormal powers; third, the ten powers; fourth, fearlessness; fifth, samādhi. All these were previously opened and are here combined. Previously, from within cognitive realm, lands were opened out, being the realm of what is transformed and what is relied upon. From within previous practices, manifestation, original vows, and lineage were opened out—lineage being the practice of compassion and wisdom, original vows discerning practice in terms of the cause, and manifestation being the Buddha's Samantabhadra-practice. Manifestation and practice mutually have breadth and narrowness, as practice is one aspect in the 'Chapter on Manifestation' below. For the previous non-obstruction, here liberation is opened out, because unobstructed function is called liberation. The reason for opening and combining is to reveal that the meaning has no fixed formula. That most names are identical is to reveal that they are not different. Voice is eloquence; although there is no opening or combining, the names have breadth and narrowness, while the meaning and purport are largely the same. The aspects of these ten meanings have already been explained in the second assembly, and will be clarified again in the section on exposition below.