大方廣佛華嚴經疏 47.30

47.30

第三「不思議境界」下二門答種性問。此門雙明報應種性皆真正故，後門唯明法身種性。今初，體相超言念，故云不思議。下位不及，故云無比。別中，一身；二音；三乘願放光，如其本願所得光故；四出現；五國土；六智慧；七自在；八威德種族；九無雜之礙；十解脫體同。上之五段皆略指陳兼答十問，已下恐繁不顯，說者隨宜。二出生智者，明法身為種性也。從無性中出其智慧，非答智慧故。別中十，各二句，皆上句知性，即無性之性為能生；後句出生智用。第四「普入」下二門答出現問。此門明遍現常現，非有出沒，方為真現故。別中，云普現三世諸佛，況自身耶。又一現即一切現，以三世佛無二體故，如《文殊般若》中辨。別中云三種自在者，即三業化也。二十種廣大法者，明出現之相，謂大用無涯故云廣大，凡小莫測故難信受，文顯可知。第五「離過清淨」下五門答身問，即分為五：一此門總顯無過，如來三業隨智慧行故，三業等事不出於身故。別中十句，多同〈出現品〉身之十相，思之。二究竟清淨，明過不生，揀異因淨，故云究竟，惑障諸垢永不起故。別，中前五功德身淨、次二色身、次一法身、次一智身、後一意生等身淨也。三十種作佛事，即明身之業用。別中，亦多同〈出現品〉身相。四無盡智海法者，即如來六根三業皆智慧深廣相應故，亦別廣智身可知。五十種常法者，明身中意業恒常，用無斷故。第六「演說無量」下二門答音聲問。此門明以音聲辯說兼答普光辯問，後門十種作佛事明種種說法，謂六塵四大舉動施為皆能顯法成益，無非佛事。非獨音聲，如《淨名》說。別中，初身。二音。三四皆智，受為成彼檀故、不受令彼倣佛行少欲故。又以無所受受諸受故。餘可知。第七「最勝法」下三門答智慧問。初此一門總明權實因果之智兼答普光最勝之問，智慧最勝故。結云住十力地，兼答佛地之問。別中四，即三念處行。餘可思之。二無障礙住，明智慧離障，以智慧所作無礙故，一切無礙。三十種無上莊嚴，即智慧成益，由內具智嚴故外具諸嚴。標中，超下位，故最勝。上無加，故云無上。別中十義，結名自顯。一相好身。二圓滿音。三以功德嚴意。四放光。五微笑授記，其緣甚眾，〈離世間品〉亦明。六法身中真如出纏，故云清淨無礙，即法性法身本智返照故。於一切法究竟通達，即智慧法身智契法界，俱無邊際。「雖在」已下應化法身。「了世」已下功德法身，嚴理智故。了世實性，成上不雜、生下出世，行出世法則功德備矣。言語道斷，即虛空法身，亦實相法身，體絕百非、言亡四句，唯證相應故。超蘊界處，顯是無為，翻有漏蘊成五分法身。若翻界處，則外六塵亦國土身，則十身圓融成真法身矣。七即常光。八金等妙色。九中具真應種，三世佛種即真如無性故，應種可知。十中起必智俱，故無渴愛。動與道合故，身行永息、心善解脫，成上無愛。見者無厭，成上行息。此皆功德。亦無愛見，成下大悲。既為第一田故，受施之中更無過上。第八「十自在法」下八門答自在問，即為八段：初一總明自在兼攝加持。初總可知。別中，全同八地之中十種自在，但深廣不次耳。一法自在，論經云無中邊，法門示現故。二心自在，無量阿僧祇劫三昧入智故，由在三昧觀機，故化不失時。三勝解自在，大小淨穢隨解轉變故。四財自在，一切世界無量莊嚴，嚴飾住持故。五命自在，不可說劫命住持故。六如意自在，一切國土中如意變化故。七智自在，如來力、無畏、不共法、相好莊嚴、三菩提示現故。文中生界無邊機熟相續故念念應成，而真成在昔故。佛於三世非是新覺，亦非不覺住在學地。又顯雖念念覺，離覺相故，非三世覺；亦離不覺，故不住學地。又云而悉通達無量智等，即十力等。八業自在，六根互用，廣大佛事是佛業故。然非改轉，一根不變，本來具故。九生自在，一切世界生示現故。十願自在，隨心所欲佛國土時示成三菩提故。上來唯三與八取意而釋，餘並論經之文。其第十自在，文有四節：一一念現多佛，於一類界成佛；二「如於眾妙」下類顯餘界；三「如於一念」下類顯餘念；四「一念一切現」下總結深廣。一切現者，一念便現法界諸形、諸時、諸神力故。一念無量住者，常無現故。而不動如來少許方便，故云自在。第二不思議圓滿佛法者，明圓滿自在。謂前十自在，八地容有故，顯如來十種圓滿。又無一法不自在故，方云圓滿。別中，二即證成菩提，十方等云一切佛法，九即具有法輪教法，三通福智故曰善根，四唯是福但云功德。餘可思準。第三善巧方便，即於法自在，皆權實等無礙故。別中，一知實離言，絕動搖之戲論，而起權開示善根，故為自在。二證實無能所見而不礙於法，真實知見無縛無解而至大自在。三無相知相、無性入性，亦能示現依正調生。四證冥三際之理，而演三際益生。五三業湛然，而包含示現。六知非一異，而見一切法。七知時融入故不住不捨，而不壞年劫，演法無休。八恒住法界，則寂無所住，而成就無量無畏，十辯演法。十辯者，一多故、二非心測故、三隨說一事窮劫不盡故、四任放辯才無有間故、五觸類成辯故、六下位所無故、七無能難屈故、八皆契事理故、九無一句義不能顯故、十無有一法不能演故。「初中後善」下明說之德，具七善故，或開為十。《瑜伽》八十五云「一初善，聽聞時生歡喜故。二中善，修行時無有艱苦，遠離二邊依中道行故。三後善，謂究竟離垢等故。」今文云皆悉究竟，諸經論中更有多釋，恐厭繁文。餘七經文略無。九離說而說，故無想著。十了寂起用，於中先知本寂、後「而能」下不廢起用。前中亦二，先正顯、後「然亦」下釋成。謂色等性無，非遣之使無，故不壞諸法，即空無業等。後起用可知（已下入第四十七經）。

Third, the two sections below "Inconceivable Realm" answer the question on lineage. This section jointly clarifies that the lineages of both the retribution and response [bodies] are genuine; the subsequent section clarifies solely the lineage of the dharmakāya. Now, for the first: its essence and marks transcend speech and thought, hence it is called "inconceivable." Lower stations cannot match it, hence it is called "incomparable." In the detailed analysis: first, body; second, voice; third, emitting light by virtue of vows, because it is the light obtained in accordance with his fundamental vows; fourth, appearance; fifth, lands; sixth, wisdom; seventh, mastery; eighth, the lineage of majestic virtue; ninth, non-confused unimpededness; tenth, identity of the essence of liberation. The five passages above have all briefly pointed out and additionally answered the ten questions; below, fearing prolixity, [these correspondences] will not be explicitly shown—expositors may follow what is appropriate. Second, "the wisdom that generates" clarifies that the dharmakāya is the lineage. Wisdom arises from within the absence of own-nature; it does not answer [the question on] wisdom. Among the ten details, each has two clauses: in all, the upper clause knows the nature—namely, the nature of no-nature is that which can generate; the latter clause generates the function of wisdom. Fourth, the two sections below "Pervasively Entering" answer the question on appearance. This section clarifies pervasive manifestation and constant manifestation: not having appearance and disappearance is precisely what constitutes true appearance. In the detailed analysis, it says: he pervasively manifests all buddhas of the three periods of time, how much more so his own body! Furthermore, one manifestation is all manifestations, because the buddhas of the three periods of time have no dual essence, as analyzed in the Mañjuśrī-prajñā. In the detailed analysis, the "three kinds of mastery" are the transformations of the three modes of karma. The "ten kinds of vast Dharma" clarify the marks of appearance; that is, because the great function is boundless, it is called vast, and because ordinary beings and the Hinayāna cannot fathom it, it is difficult to believe and accept; the text is clear and can be understood. Fifth, the five sections below "Free from Faults and Pure" answer the question on the body; that is, they are divided into five: 1. This section generally reveals the absence of faults, because the Tathāgata's three modes of karma follow wisdom in their operation, and phenomena such as the three modes of karma do not go beyond the body. The ten clauses in the detailed analysis mostly agree with the ten marks of the body in the "Chapter on the Appearance [of the Tathāgata]"; reflect upon this. 2. "Utterly pure" clarifies that faults do not arise, distinguishing it from causal purity, hence it is called "utterly," because afflictions, hindrances, and all defilements never arise again. In the detailed analysis, the first five are the purity of the body of merit, the next two are the form body, the next one is the dharmakāya, the next one is the wisdom body, and the last one is the purity of the mind-made body, and so on. 3. "Ten kinds of performing buddha-works" clarifies the karmic functions of the body. In the detailed analysis, they also mostly agree with the marks of the body in the "Chapter on the Appearance [of the Tathāgata]." 4. "The Dharma of the inexhaustible ocean of wisdom" means that the Tathāgata's six sense faculties and three modes of karma all correspond with deep and vast wisdom; it also separately expands upon the wisdom body, as can be known. 5. "Ten kinds of constant Dharmas" clarifies that the mental karma in the body is eternal, because its functions are uninterrupted. Sixth, the two sections below "Expounding Immeasurably" answer the question on voice. This section clarifies expounding with voice and eloquence, and additionally answers the question on Samantaprabha's eloquence; the subsequent section, "ten kinds of performing buddha-works," clarifies various ways of expounding the Dharma, meaning that the six sense objects, the four great elements, bodily movements, and actions are all able to reveal the Dharma and bring about benefit—there are none that are not buddha-works. It is not voice alone, as expounded in the Vimalakīrti[-nirdeśa]. In the detailed analysis, first, body; second, voice; third and fourth are both wisdom: receiving is to accomplish the other's dāna, and not receiving causes them to emulate the Buddha's practice of few desires. Furthermore, it is through having nothing received that all feelings are experienced. The rest can be understood. Seventh, the three sections below "Supreme Dharma" answer the question on wisdom. First, this one section generally clarifies the wisdom of expedient and real, cause and effect, and additionally answers Samantaprabha's question on the supreme, because wisdom is supreme. The conclusion states "dwelling in the stage of the ten powers," additionally answering the question on the buddha-stage. In the detailed analysis, four [clauses] are the practices of the three applications of mindfulness. The rest may be reflected upon. 2. "Dwelling without obstruction" clarifies that wisdom is free from hindrances; because that which is done by wisdom is unobstructed, all is unobstructed. 3. "Ten kinds of unsurpassed adornments," namely, wisdom accomplishing benefits; because one inwardly possesses the adornment of wisdom, one outwardly possesses all adornments. In the introductory statement, it surpasses lower stations, hence it is supreme. There is nothing higher to add, hence it is called unsurpassed. In the detailed analysis, there are ten meanings, which are self-evident from the concluding names: 1. the body with marks and signs; 2. the perfect voice; 3. adorning the mind with merit; 4. emitting light; 5. bestowing prophecies with a smile—its conditions are very numerous, as also clarified in the "Chapter on Leaving the World"; 6. within the dharmakāya, tathatā emerges from entanglement, hence it is called pure and unobstructed, which is the fundamental wisdom of the dharmatā-dharmakāya reflecting back; "thoroughly penetrating all dharmas" is the wisdom-dharmakāya, wisdom tallying with the dharmadhātu, both being boundless; from "although abiding" downward is the response-and-transformation dharmakāya; from "understanding the world" downward is the merit dharmakāya, because it adorns noumenon and wisdom; understanding the real nature of the world completes the preceding non-confusion and generates the succeeding transcendence of the world—practicing the world-transcending Dharma, its merits are fully complete; the path of language being cut off is the space-like dharmakāya, and also the real-mark dharmakāya, its essence transcending the hundred negations, words departing from the four propositions, corresponding only with realization; surpassing the aggregates, realms, and bases reveals that it is unconditioned, overturning the defiled aggregates to become the fivefold dharmakāya; if one overturns the realms and bases, then the external six sense objects are also the land body, and the ten bodies perfectly interpenetrate to form the true dharmakāya; 7. constant light; 8. the wondrous colors such as gold; 9. within it, possessing the real and response lineages—the buddha-lineage of the three periods of time is tathatā without nature, and the response lineage can be known; 10. within it, arising must be accompanied by wisdom, hence there is no thirsting craving; because movement accords with the Way, bodily actions are forever stilled, and the mind is well liberated, completing the preceding absence of craving; those who see do not tire, completing the preceding stilling of action; these are all merits; it is also free from craving and views, completing the succeeding great compassion; since he is the foremost field [of merit], among those who receive offerings, none is superior to him. Eighth, the eight sections below "Ten Dharmas of Mastery" answer the question on mastery; that is, they form eight passages: The first generally clarifies mastery and additionally subsumes empowerment (adhiṣṭhāna). The initial general [statement] can be known. In the detailed analysis, it is completely identical to the ten masteries in the eighth stage, only differing in being deep and vast, and in sequence. 1. Mastery over Dharma: the Discourse-Sūtra states "having neither center nor edge," because it manifests doors of Dharma. 2. Mastery over mind: because through immeasurable asaṃkhyeya kalpas one enters wisdom in samādhi; by abiding in samādhi and observing capacities, transformation does not miss its proper time. 3. Mastery over resolve: because large and small, pure and defiled, transform in accordance with resolve. 4. Mastery over wealth: because of adorning and sustaining immeasurable adornments in all worlds. 5. Mastery over life: because of sustaining life for ineffable kalpas. 6. Mastery over wish-fulfillment: because of wish-fulfilling transformations in all lands. 7. Mastery over wisdom: because of manifesting the Tathāgata's powers, fearlessnesses, exclusive dharmas, adornment with marks and signs, and sambodhi. In the text, because the realms of sentient beings are boundless and mature capacities are continuous, in thought-instant after thought-instant he應-manifests attainment [of bodhi], yet true attainment was in the past; therefore, the Buddha in the three periods of time has not newly awakened, nor is he unawakened and abiding in the station of training. Moreover, it reveals that although he awakens in thought-instant after thought-instant, because he is free from the marks of awakening, he does not awaken across the three periods of time; he is also free from non-awakening, and thus does not abide in the station of training. Furthermore, it says "yet he thoroughly penetrates immeasurable wisdom," etc., which refers to the ten powers and so forth. 8. Mastery over karma: the six sense faculties function interchangeably, and vast buddha-works are the Buddha's karma. Yet it is not a matter of transformation; each single faculty does not change, for it is originally endowed. 9. Mastery over birth: because of manifesting birth in all worlds. 10. Mastery over vows: because of manifesting the attainment of sambodhi in buddha-lands whenever his mind desires. In the above, only the third and eighth are explained by taking the general intent; the rest are all texts from the Discourse-Sūtra. In the tenth mastery, the text has four segments: 1. in a single thought-instant manifesting many buddhas, attaining buddhahood in one category of realms; 2. from "as in the realm of Various Wonders" downward analogously reveals other realms; 3. from "as in a single thought-instant" downward analogously reveals other thought-instants; 4. from "manifesting all in a single thought-instant" downward summarizes the deep and vast. "Manifesting all" means that in a single thought-instant he manifests all forms, all times, and all supernormal powers of the dharmadhātu. "Dwelling immeasurably in a single thought-instant" means that there is constantly no manifestation. Yet he does not stir the least expedient means of the Tathāgata, hence it is called mastery. Second, "Inconceivable Complete Buddha-Dharmas" clarifies complete mastery. That is, because the previous ten masteries can be possessed on the eighth stage, this reveals the Tathāgata's ten kinds of completeness. Furthermore, because there is not a single dharma over which he lacks mastery, it is only then called complete. In the detailed analysis: the second is realizing and perfecting bodhi; "the ten directions," etc., refers to all buddha-dharmas; the ninth is possessing the teachings of the wheel of Dharma; the third applies to both merit and wisdom, hence called "wholesome roots"; the fourth is solely merit, so it only says "merit." The rest can be deduced through reflection. Third, "Skillful Expedients" refers to mastery over dharmas, all being unobstructed with regard to the expedient and the real, etc. In the detailed analysis: 1. knowing the real is free from words, cutting off the proliferation of wavering, yet giving rise to expedients to reveal wholesome roots, which is therefore mastery; 2. realizing the real without subjective or objective seeing, yet not being obstructed with regard to dharmas, true knowledge and vision being free from bondage and liberation, thus arriving at great mastery; 3. without marks knowing marks, without nature entering nature, and also being able to manifest the dependent and proper [retributions] to tame sentient beings; 4. realizing the principle that is merged with the three periods of time, yet expounding the three periods of time to benefit sentient beings; 5. the three modes of karma being serene and clear, yet encompassing manifestations; 6. knowing neither identity nor difference, yet seeing all dharmas; 7. knowing that time interpenetrates, and thus neither abiding nor abandoning, yet without disrupting years and kalpas, expounding the Dharma without cease; 8. constantly abiding in the dharmadhātu, which is tranquil and without dwelling, yet accomplishing immeasurable fearlessnesses and the ten eloquences to expound the Dharma. The ten eloquences are: 1. being numerous; 2. being unfathomable by the mind; 3. expounding a single matter without exhaustion through exhaustive kalpas; 4. spontaneously releasing eloquence without interruption; 5. encountering anything and turning it into eloquence; 6. not being possessed by lower stations; 7. being impossible to refute or bend; 8. all tallying with phenomena and noumenon; 9. there being no single phrase or meaning that cannot be revealed; 10. there being no single dharma that cannot be expounded. From "wholesome in the beginning, middle, and end" downward clarifies the virtues of exposition, possessing the seven wholesomenesses, or expanded into ten. Fascicle eighty-five of the Yogācāra[-bhūmi] states: "1. Wholesome in the beginning, because it gives rise to joy when heard. 2. Wholesome in the middle, because there is no hardship during practice, practicing in accordance with the middle way far removed from the two extremes. 3. Wholesome in the end, meaning ultimately free from defilement, etc." Now the text says "all are ultimate"; there are many more explanations in the various sūtras and treatises, but fearing burdensome text [they are omitted]. The remaining seven are abbreviated and not in the sūtra text. 9. Expounding while free from expounding, hence free from conceptual attachment. 10. Discerning tranquility and giving rise to function: within this, first knowing original tranquility, and later from "yet able to" downward not abandoning the arising of function. In the former part there are also two: first directly revealing it, and later from "yet also" downward explaining and establishing it. That is, form and so forth are natureless, but it is not that one eliminates them to make them non-existent; therefore, one does not destroy dharmas—namely, emptiness without karma and so forth. The subsequent arising of function can be known. (Below enters the forty-seventh fascicle of the sūtra).