大方廣佛華嚴經疏 47.9

47.9

第二「一毛端」下一百一十四偈，明佛德深廣普賢窮究，即廣顯變化之相。於中二：前九十一頌明果德無礙因位善窮、後「不可言說諸如來」下明果德深廣因能趣入。前中亦二：先明果法無礙、後「菩薩悉能」下明因位善窮。前中亦二：先三偈明依報自在、後「於彼一一毛端處演不可說」下明依正融攝即入自在。於中五：初二偈半，依中現正。二「於彼一一光明」下十一偈半，正中現依。於中二：初現蓮華光明、後「彼如須彌」下淨土之用。三光中現佛下五偈，依中現正說法。四「或復」下一偈，明現時常住。五「其心無礙」下十偈半，明自在調生。第二因位善窮，中二：先半偈結前生後、餘偈正顯因德。於中有十：初八偈明帝網身土是起行處。又前文明其展遍，此明包容，文影略耳。言毛孔悉能受諸剎等者，稱法性之一毛故，受多剎而無外、不壞相之多剎。安𭛷悟者之一毛，內外緣起非即離故。二「意根明了」下五偈，三業勤勇行。三「一切眾生」下應器攝生行。四「普現其身」下五偈半，明游方供佛行。五「修行於施」下廣修十度行。六「諸佛剎海」下二偈半，游剎自在行。七「了知眾生」下明調伏眾生行。八「一一毛孔不可說」下七偈半，三業深淨行。九「彼諸菩薩」下願智自在行。十「不可言說一切劫」下一偈，結德無盡。第二明果德深廣因能趣入中，先果、後因。前中三：初六偈總歎佛德、二「一微塵中能悉有」下別明依報、三「一一剎中有如來」下三偈別明正報。第二「種種數量」下明因德趣入。於中二：先自分行、後「能於一時證菩提」下勝進行。且從相顯略科。然上諸德，德德圓融無盡無盡，唯忘懷體之。

Second, from "At the tip of a single hair" downward, the one hundred and fourteen verses explain that the Buddha's virtues are profound and vast, and that Samantabhadra completely fathoms them—that is, broadly revealing the marks of transformation. Within this there are two parts: first, the preceding ninety-one verses explain that the fruit-virtues are unobstructed and that the causal stage thoroughly fathoms them; second, from "Inexpressible Tathāgatas" downward, explains that the fruit-virtues are profound and vast and the cause can enter into them. Within the first there are also two: first, explaining that the fruit-dharma is unobstructed; second, from "Bodhisattvas are completely able" downward, explaining that the causal stage thoroughly fathoms them. Within the first there are also two: first, three verses explain the mastery of the dependent [environment]; second, from "At each and every one of those hair-tips, expounding the inexpressible" downward, explains that the dependent [environment] and the primary [body] interpenetrate and integrate, being identical and entering with mastery. Within this there are five: 1. The first two and a half verses show the primary [body] within the dependent [environment]. 2. From "In each and every light" downward, eleven and a half verses show the dependent [environment] within the primary [body]. Within this there are two: first, showing the radiance of the lotus; second, from "Those like Mount Sumeru" downward, the function of the pure land. 3. From "Buddhas appearing within the light" downward, five verses show the primary [body] within the dependent [environment] preaching the Dharma. 4. From "Or further" downward, one verse explains constant abiding when manifested. 5. From "Their minds unobstructed" downward, ten and a half verses explain the mastery in training sentient beings. Second, regarding the causal stage thoroughly fathoming it, there are two parts: first, half a verse concludes what preceded and introduces what follows; the remaining verses directly reveal the causal virtues. Within this there are ten: 1. The first eight verses explain that the body and land of Indra's net are the places where practice is undertaken. Furthermore, the previous text explained their unfolding and pervasion, while this explains their containment; the text merely alludes to and condenses this. The statement that a pore can completely contain all lands, etc., is because it accords with the single hair of the dharmatā, and thus contains many lands without an outside; nor do the many lands have their marks destroyed. Settling into the single hair of an awakened one, inner and outer pratītyasamutpāda are neither identical nor separate. 2. From "The faculty of the mind is clear" downward, five verses on the practice of diligent effort in the three karmas. 3. From "All sentient beings" downward, on the practice of gathering in sentient beings according to their capacity. 4. From "Universally manifesting their bodies" downward, five and a half verses explain the practice of traveling to different directions to make offerings to the Buddhas. 5. From "Practicing giving" downward, on broadly cultivating the practice of the ten perfections. 6. From "The ocean of Buddha-lands" downward, two and a half verses on the practice of traveling through lands with mastery. 7. From "Fully knowing sentient beings" downward, on the practice of taming sentient beings. 8. From "Each and every pore inexpressible" downward, seven and a half verses on the practice of deeply pure three karmas. 9. From "All those bodhisattvas" downward, on the practice of mastery in vows and wisdom. 10. From "Inexpressible all kalpas" downward, one verse concludes that the virtues are inexhaustible. Second, within the section explaining that the fruit-virtues are profound and vast and the cause can enter into them, first comes the fruit, and next the cause. Within the former there are three: 1. The first six verses generally praise the Buddha's virtues; 2. From "Within a single paramāṇu there can completely be" downward, specifically explains the dependent [environment]; 3. From "Within each and every land there is a Tathāgata" downward, three verses specifically explain the primary [body]. Second, from "Various numbers" downward, explains the causal virtue entering into it. Within this there are two: first, practice of one's own stage; second, from "Able in a single moment to realize bodhi" downward, practice of superior advancement. This is a rough outline according to the apparent marks. However, each and every one of the above virtues is perfectly interpenetrating, inexhaustible and endless; they can only be realized by putting aside all discursive thoughts.