大方廣佛華嚴經疏 5.16

5.16

第二「了達」下，明勝進果行，分二：一得果法、二起果用。今初，有四句：一入佛密境。此有二意：一佛即密境，以三業業具非餘測故。謂非色現色，摩尼不能喻其多；非量現量，應持不能窮其頂。不分而遍，一多不足異其體；全法為身，一毛不可窮其際。此身祕密也。佛言聲也，非近非遠，目連尋之無際、身子對而不聞。非自非他，若天鼓之無從、猶谷響而緣發。無邊法海卷之在一言，無內圓音展之該萬類，是謂佛口密也。意則無私成事，等覺尚不能知，密之至也。皆廣大無涯、超絕奇特，故云希有。二佛之密境，即謂一乘。如來知見禪定解脫，深入無際帝網之境，時乃說之，故云希有。久默斯要甚為祕密，又權實隱顯唯佛方知，故云祕密。今洞見其源，故云了達。二「善知」下，入佛平等。亦有二意：一佛佛平等，謂一切諸佛體性平等，法身無二故；智慧平等，德無增減故；內用平等，悲願普應故。二者佛所證法平等，即第一義，此二無二，稱此而了，故名善知。三「已踐」下，明得佛位。謂佛有十地，如《大乘同性經》說：一甚深難知廣明地，乃至第十名毘盧遮那藏海智地。此十同是佛地，約德用成別。今普光明當其第一，普即廣義、光明即明甚深難知。此文雖略，義在普中。舉初攝後，理實皆踐。又普光明亦十地之總，總不出於普法智光故。四「入於」下，證佛三昧。謂海印等定，皆深廣如海，並通一實，故得稱門。

Second, from "thoroughly penetrated" onward clarifies the superior advancing fruition practice, divided into two: first, attaining the fruition dharmas; second, giving rise to the fruition functions. In the first part, there are four clauses: 1. Entering the secret realm of the Buddha. This has two senses: first, the Buddha is himself the secret realm, because the bodily instruments of his three actions cannot be fathomed by others. That is, displaying form where there is no form, a maṇi jewel cannot illustrate its abundance; displaying measure where there is no measure, [the deity] Yingchi cannot reach its crown. Pervading without dividing, the singular and the multiple are insufficient to differentiate its essence; taking all dharmas as his body, not even a single pore can be plumbed to its limits. This is the secret of the body. The Buddha's speech and voice are neither near nor far: Maudgalyāyana sought it to no end, while Śāriputra, facing him, could not hear it. It is neither self nor other, like a heavenly drum coming from nowhere, like a valley echo arising from conditions. Rolling up the boundless ocean of Dharma into a single word, unfolding the interior-free perfect voice to cover the myriad kinds of beings: this is called the secret of the Buddha's speech. As for mind, it selflessly accomplishes affairs, which even those of equal enlightenment cannot know: this is the utmost of secrecy. All are vast and boundless, surpassing, extraordinary, and unique, hence called "rare." Second, the secret realm of the Buddha refers to the Ekayāna. The Tathāgata's knowledge and vision, dhyāna, and liberation deeply enter the limitless realm of Indra's net, expounded only at the proper time, hence called "rare." Having long kept silent on this essential, it is extremely secret; further, provisional and real, concealed and revealed, are known only to buddhas, hence called "secret." Now, seeing clearly to its source, they are said to have "thoroughly penetrated" it. 2. From "skillfully knowing" onward, entering the equality of the Buddha. This also has two senses: first, the equality of buddha and buddha, meaning all buddhas are equal in essential nature because their dharmakāya is without duality; equal in wisdom because their virtues neither increase nor decrease; equal in internal function because their compassionate vows universally respond. Second, the equality of the dharmas realized by the Buddha, which is the paramārtha[-satya]; these two are without duality, and understanding in accordance with this is called "skillfully knowing." 3. From "already trodden" onward explains attaining the buddha-stations. The Buddha has ten stages, as expounded in the Da cheng tongxing jing (Mahāyāna-samāna-jñāna-sūtra): first, the stage of profound, hard-to-know, vast luminosity, up to the tenth called the stage of the oceanic wisdom of the Vairocana-garbha. These ten are collectively buddha-stages, distinguished according to their virtues and functions. Here, "universal light" corresponds to the first: "universal" means vast, and "light" means luminosity that is profound and hard to know. Although this text is brief, the meaning is contained within "universal." Citing the beginning subsumes the rest; in principle and reality, all have been trodden. Furthermore, "universal light" is also the totality of the ten stages, since they do not go beyond the wisdom-light of the universal Dharma. 4. From "entered into" onward, realizing the Buddha's samādhi: this means samādhis such as the ocean-seal are all as deep and vast as the sea, and all penetrate the one real, hence they may be called "gates."