大方廣佛華嚴經疏 50.41

50.41

大文第六現瑞證成。於中二：先現瑞、後證成。今初，先此界、後類通。動剎等數皆廣多者，法難思故。二「是時十方」下證成，中二：先果人證、後因人證。所以具二者，法玄妙故，因果交徹之法故，因圓果滿之法故。前來諸會唯菩薩者，唯因行故。發心品中唯果證者，果之本故，初心成佛難信受故。隨義各別，所以互無，唯斯具二。今初，分四：一現身；二「而作」下讚說；三「佛子我等」下引說證成，兼明結通所說，一說一切說故。四「今此會」下舉益證成。於中四，一得因位果滿益，一生得菩提故，神通三昧即十通十定故。二「佛剎微塵」下得發心益。與遠記者，不期速成故。又前明一生即多之一，此辨多劫即一之多，既一多圓融，何定劫數？妄生多劫，智日不遷；苟執短長，未期成佛。同號佛殊勝境者，緣佛出現境故。三「我等」下護持久遠益。四「如此」下結益廣遍。第二「爾時十方」下因人證。於中四：一明集因。前果人證，承前現瑞之因，故略不敘；今此顯因果別故，廣出集因，文顯可知。二「十方各過」下明現身。雖來自十方而周遍法界，則來即無來矣。三「示現菩薩」下辨其德用，十句文顯。四「以佛神力」下發言誠證。皆同普者，普法同故。界佛名異者，不失主伴故。普光明者，常寂光土無不遍故。佛名普幢自在者，本智高出無所不摧，事理無礙故，兼亦結通所說。

Part Six of the major sections is the manifestation of auspicious signs that attest [to the teaching]. Within this there are two: first, the manifestation of auspicious signs; second, the attestation. As for the first, there is first this realm, and second, its extension by category [to others]. That the number of quaking lands and so forth are all vast and numerous is because the Dharma is inconceivable. Second, from "At that time, in the ten directions" downward is the attestation, which has two parts: first, attestation by persons of the fruit [Buddhas]; second, attestation by persons of the cause [bodhisattvas]. The reason both are present is that the Dharma is profound and wondrous, because it is the Dharma in which cause and fruit interpenetrate, and because it is the Dharma in which cause is perfected and fruit is fulfilled. In the preceding assemblies there were only bodhisattvas, because those concerned only causal practice. In the "Chapter on Generating the Bodhicitta" there was only attestation by the fruit, because it is the root of the fruit, and generating the initial mind to achieve Buddhahood is difficult to believe and accept. In accordance with their differing meanings they each lacked the other; only this [chapter] is equipped with both. As for the first [attestation by the fruit], it is divided into four: 1. manifesting the body; 2. from "and made" downward, praising the exposition; 3. from "Sons of the Buddha, we..." downward, citing the exposition to attest, concurrently explaining the comprehensive application of what was taught, because when one expounds, all expound; 4. from "Now in this assembly" downward, citing the benefits to attest. Within this there are four: 1. attaining the benefit of the fulfillment of the fruit in the causal stage, because in one lifetime bodhi is attained, and spiritual penetrations and samādhis are precisely the ten penetrations and ten concentrations; 2. from "lands as numerous as the dust motes of Buddha-lands" downward, attaining the benefit of generating the bodhicitta—prophecy being granted for the distant future is because speedy completion was not anticipated; furthermore, previously it was explained that one lifetime is the 'one' of the many, while here it is explained that many kalpas are the 'many' of the one—since the one and the many perfectly interpenetrate, what fixed number of kalpas could there be? If one falsely generates [the concept of] many kalpas, the sun of wisdom does not shift; if one stubbornly clings to short or long, one cannot expect to achieve Buddhahood; sharing the name of the Buddha's supreme sphere is because they take the sphere of the Buddha's manifestation as their object; 3. from "We..." downward, the benefit of long-lasting preservation; 4. from "Like this" downward, concluding with the universality and vastness of the benefits. Second, from "At that time, in the ten directions" downward is the attestation by persons of the cause. Within this there are four: 1. explaining the cause of the gathering—in the previous attestation by the fruit, relying on the cause of the prior manifestation of auspicious signs, it was omitted and not recounted; here, to reveal the difference between cause and fruit, the cause of the gathering is extensively set forth, and the text is clear and readily understandable; 2. from "In each of the ten directions, passing beyond" downward, explaining the manifestation of the body—although arriving from the ten directions, they pervade the dharmadhātu, so that arriving is precisely non-arriving; 3. from "manifesting the bodhisattva's" downward, distinguishing their virtuous functions, where the ten lines are clear in the text; 4. from "through the Buddha's spiritual power" downward, uttering words of sincere attestation—all equally sharing [the character] 'Samanta' (Pu) is because the universal Dharma is identical; that the names of the realms and Buddhas differ is so as not to lose [the distinction between] host and companions; 'Universal Light' (Puguangming) is because the Land of Eternally Quiescent Light pervades everywhere; that the Buddha's name is 'Universal Banner of Sovereignty' (Puzhuang Zizai) is because fundamental wisdom towers above and crushes all, with non-obstruction between noumenon and phenomena, and concurrently it also comprehensively applies what was taught.