大方廣佛華嚴經疏 49.10

49.10

第二誡聽許說中分二：初一誡聽勸修淨意如空，總以喻顯；下二句別顯，一離妄取，如彼淨空無雲翳故，斯即真止；二觸境無滯，如彼淨空無障礙故，斯即真觀。此觀不作意以照境，則所照無涯；此止體性離；而息妄，故諸取皆寂。若斯，則不拂不瑩而自淨矣，無淨之淨則闇蹈佛境矣。此為心要，謂後學思行。後二偈許說分齊。於中，初半偈結前生後、後偈半正示分齊牒舉十門。略無行者，三業攝故。闕正覺者，導師中攝，或復略無。第二頌前十喻，即為十段。初喻四頌，以是總故；餘九各二。今初，文二：前二頌總顯多緣、後二頌別顯緣相。其第九喻，合云方便依智者，智即頌前出現。然初無礙慧是佛實智，中二皆權。於中智即知事方便隨機，合上即權實無礙，對初即悲智雙游。第二別答出現九門，先明身業，後八依故。長行中二：先標舉、後「佛子諸菩薩」下釋相。於中三：初就法總明、次約喻別顯、後就法總結。然總中五遍通喻中十身、結中十句別結十喻，亦同前出現。今初，分四：一總教廣見、二「何以故」徵其所由、三「諸菩薩」下反釋所以、四「應遍一切」下順以結酬。就反釋中，總舉五法，法是所知法界及調伏法事，是調伏眾生行事故，晉經名行。身即是正，國土是依，生是所化。四順結中，應翻上五成五無量界。身為能遍，四為所遍。一遍法界、二遍調伏界、三遍調伏加行界、四遍世界、五遍眾生界，唯有五界，非是略也。第二「佛子譬如」下約喻別顯中，明如來出現有十種身。一周遍十方身、二無著無礙身、三普入成益身、四平等隨應身、五無生潛益身、六圓迴等住身、七無心普應身、八窮盡後際身、九嚴剎益生身、十嚴好滿願身。此即八地十身，而為次不同。一法身、二智身、三威勢、四菩提、五莊嚴、六意生、七化、八力持、九福德、十願。四是菩提者，初成先照故，偈云「日照出現故」。五莊嚴者，一一毛孔隨好光明以莊嚴故。餘文並顯。顯此十身舉十喻況，一一喻中文各有三，謂喻、合、結。

Second, the [section] admonishing to listen and assenting to speak has two parts: first, one [verse] admonishes to listen and encourages cultivating a purified mind like empty space, which is shown generally through a simile; the lower two lines show this specifically: first, leaving behind delusive grasping, like that clear sky being free of clouds and mist—this is true śamatha; second, encountering objects without obstruction, like that clear sky having no impediment—this is true vipaśyanā. In this vipaśyanā, [the mind] illuminates objects without mental volition, and thus what is illuminated is boundless; in this śamatha, its essential nature is aloof and brings delusion to rest, and therefore all graspings are quieted. In this manner, [the mind] is naturally pure without wiping or polishing; the purity of non-purity is to tread secretly within the Buddha's realm. This is the essential teaching of the mind, which is meant for later students to contemplate and practice. The latter two verses assent to speak within specific bounds. Therein, the first half-verse concludes what preceded and gives rise to what follows; the latter verse and a half directly reveals the bounds and enumerates the ten gates. The omission of "practice" is because it is subsumed by the three karmas. The omission of "sambodhi" is because it is subsumed under the Guide, or is otherwise omitted. Second, versifying the preceding ten similes constitutes ten sections. The first simile has four verses because it is general; the remaining nine have two each. In this first one, the text has two parts: the former two verses generally show the many conditions; the latter two verses specifically show the characteristics of the conditions. In the ninth simile, the application says that skillful means rely on wisdom; "wisdom" versifies the "manifestation" mentioned earlier. However, the first unobstructed insight is the Buddha's real wisdom, and the middle two are both provisional. Therein, [the provisional] wisdom understands worldly affairs as skillful means adapted to capacities; applying this to the above is the non-obstruction of the provisional and the real; contrasting it with the first is the simultaneous roaming of compassion and wisdom. Second, specifically answering the nine gates of manifestation, it first explains the bodily karma, because the latter eight depend on it. In the prose there are two parts: first, presenting [the topic]; second, explaining the characteristics from "Sons of the Buddha, all bodhisattvas..." downward. Therein are three parts: first, explaining generally in terms of Dharma; next, showing specifically through similes; later, concluding generally in terms of Dharma. However, the fivefold pervasion in the general [explanation] connects to the ten bodies in the similes, and the ten lines in the conclusion specifically conclude the ten similes, also being the same as the previous [section on] manifestation. In this first part, there are four divisions: 1. generally teaching to see extensively; 2. "Why is this?", inquiring into the reason; 3. from "all bodhisattvas..." downward, explaining the reason through negation; 4. from "should pervade all..." downward, concluding the reply through affirmation. In the explanation through negation, it presents five dharmas in total: "Dharma" is the dharmadhātu that is known and the matters of the Dharma of subjugation, because it refers to the matters of practice in subjugating sentient beings—in the Jin dynasty translation it is called "practices." "Body" is the principal [reward], "realms" are the environmental [recompense], and "sentient beings" are those who are transformed. In the fourth, the affirmative conclusion, it should reverse the five above to form five measureless realms. The body is that which can pervade, and the four are that which is pervaded: 1. pervading the dharmadhātu; 2. pervading the realm of subjugation; 3. pervading the realm of the preparatory practices of subjugation; 4. pervading the world realm; 5. pervading the realm of sentient beings. There are only five realms, which is not an omission. Second, in showing specifically through similes from "Sons of the Buddha, just as..." downward, it explains that the Tathāgata's manifestation has ten kinds of bodies: 1. the body that pervades the ten directions; 2. the body free from attachment and obstruction; 3. the body of universal entry that produces benefit; 4. the body of impartial response according with [beings]; 5. the body of non-arising that secretly benefits; 6. the body of perfect revolution that abides equally; 7. the body of mindlessness that universally responds; 8. the body that exhausts the future limit; 9. the body that adorns kṣetras and benefits beings; 10. the body with excellent marks that fulfills vows. These are the ten bodies of the eighth stage, but in a different order: 1. dharmakāya; 2. jñānakāya; 3. majesty; 4. bodhi; 5. adornment; 6. mind-made; 7. transformation; 8. empowerment; 9. merit; 10. vow. The fourth is bodhi because when first attained, it illuminates first, as the verse says, "Manifested like the rising sun." The fifth is adornment because it is adorned with the lights of the secondary marks from every single pore. The rest of the text is obvious. To reveal these ten bodies, ten similes are presented, and within each simile, the text has three parts: the simile, the application, and the conclusion.