大方廣佛華嚴經疏 47.27

47.27

第四「承佛」下說分。分二：先承力總告。告蓮華藏者，非同佛心，無以受佛德故。亦名蓮華不言青者，不礙能說為最勝故。後「佛子諸佛」下正顯佛德。略有二義：一總下五品共答十問，此品答佛種性，佛以功德為種性故；次二品答身；次一品答本願；後一品答出現。其國土問初會已廣，餘或經來未盡，或前後攝之。二者此品具答十問，謂佛德無量，略顯三十二門，門皆具十，有三百二十德，以顯無盡。昔以初十標宗略答，具答十問；所餘唯有別答，而超次答前十問。今謂三十二門如次答前十問，而門門皆含答十，欲顯佛德一具一切故，亦顯所問能包含故。而其標門之名多不同前者，為顯佛德無邊量故。文分為十：初二門答國土問；第二「念念出生」下二門答本願問；第三「不思議境」下二門答種性問；第四「普入」下二門答出現問；第五「離過清淨」下五門答身問；第六「演說」下二門答音聲問；第七「最勝」下三門答智慧問；第八「自在」下八門答自在問；第九「決定」下三門答無礙問；第十「一切智住」下三門答解脫問。以身及自在含前普光諸問多故，用門亦多。而文多有三，謂標、釋、結，義相至文當顯。

Fourth, the section on exposition, from 'Relying on the Buddha' downward. It is divided into two: First, relying on the power to address [the assembly] in general. Addressing Lotus Garbha is because unless one is identical with the Buddha's mind, there is no way to receive the Buddha's virtues. Also, naming him Lotus Garbha without saying 'Blue' is because it does not obstruct the one who can speak as being most supreme. Next, from 'Sons of the Buddha, all Buddhas' downward, directly revealing the Buddha's virtues. There are briefly two meanings: First, in general, the five chapters below together answer the ten questions; this chapter answers the Buddha's lineage, because the Buddha takes merits as his lineage; the next two chapters answer the body; the next chapter answers the original vows; the final chapter answers manifestation. The question on lands was already extensively treated in the first assembly; the remaining ones were either not fully transmitted in the sūtra or are subsumed in what precedes and follows. Second, this chapter completely answers the ten questions: that is, the Buddha's virtues are immeasurable, briefly revealed through thirty-two gates, each gate fully possessing ten, yielding three hundred and twenty virtues to reveal inexhaustibility. In the past, it was thought that the initial ten stated the central theme and briefly answered, fully answering the ten questions, while the remainder were merely specific answers that skipped the sequence in answering the previous ten questions. Now I maintain that the thirty-two gates answer the previous ten questions in sequence, yet every gate contains answers to the ten, wishing to reveal that one of the Buddha's virtues contains all, and also to reveal that what was asked is capable of containing them. That the names heading the gates mostly differ from the earlier ones is to reveal that the Buddha's virtues are limitless. The text is divided into ten: the first two gates answer the question on lands; the second, from 'moment-to-moment giving rise' downward, two gates answer the question on original vows; the third, from 'inconceivable realm' downward, two gates answer the question on lineage; the fourth, from 'universally entering' downward, two gates answer the question on manifestation; the fifth, from 'pure and free from faults' downward, five gates answer the question on the body; the sixth, from 'expounding' downward, two gates answer the question on voice; the seventh, from 'most supreme' downward, three gates answer the question on wisdom; the eighth, from 'mastery' downward, eight gates answer the question on mastery; the ninth, from 'definite' downward, three gates answer the question on non-obstruction; the tenth, from 'abode of omniscient wisdom' downward, three gates answer the question on liberation. Because body and mastery contain many of the earlier questions at Universal Radiance, the gates used are also numerous. The text mostly has three parts: namely, the heading, explanation, and conclusion; the aspects of the meaning will be made clear when reaching the text.