大方廣佛華嚴經疏 51.9

51.9

二中明佛二十一種殊勝功德，廣引諸論，已見〈升兜率品〉。今但略明，初句為總，具下二十一種功德，故云妙悟皆滿。後「二行」下別。於中，前四自利、餘皆利他。前中，一智德、二斷德、三恩德、四作用平等德。今初，二行永絕，即於所知一向無障轉功德。《佛地經》名不二現行。「不」字，此宜言無，即永絕義。謂佛智德離所知障，非如聲聞極遠時處等有不知故。有知不知即是二行，今無不知，故云永絕。二達無相法，則於有無無二相真如最勝清淨能入功德。彼經名趣無相法，趣謂趣入，即此達義。然無相法，體即真如。無彼有無二相，故名無相。諸法中最，淨無客塵，令自他入，勝於二乘，名最勝清淨。三住於佛住者，即無功用佛事不休息功德。世親釋云「謂住佛所住無所住處」，此即釋經；於此住中常作佛事無有休息，此即解論。四得佛平等，即於法身中所依意樂作事無差別功德。謂諸佛有三事無差：一所依智同、二益生意樂同、三報化作業同，故云平等。五到無障處，則修一切障對治功德。世親釋云「謂一切時常修覺慧，對治一切障故。」此明覺慧為能治；一切障即二障，為所治。六不可轉法，即降伏一切外道功德。謂教證二道，他不能動故。七所行無礙，即生在世間不為世法所礙功德。謂利衰等八法不能拘故。八立不思議，即安立正法功德。謂安立十二分教，餘不能思故。九普見三世，即授記功德。謂記別過未，皆如現在故。十身恒充滿一切國土，即一切世界示現受用變化身功德。謂二種身遍二種國故。十一智恒明達一切諸法，即斷疑功德。謂自於一切境善決定故，能決他疑。十二了一切行，即令入種種行功德。二釋，《攝論》易故不解。意云：遍了一切有情性行，隨根令入故。十三盡一切疑，即當來法生妙智功德。謂聲聞言其全無善根，如來知其久遠微善，後當生故。十四無能測身，即如其勝解示現功德。謂隨諸有情種種勝解，現金色等身，雖現此身而無分別，如末尼等故無能測。十五一切菩薩等所求智，即無量所依調伏有情加行功德。謂由無量菩薩所依，為欲調伏諸有情故，發起加行。佛增上力，聞法為先，獲得妙智。異類菩薩攝受付囑，展轉傳來相續無間而轉，由此證得一切菩薩等所求智。意云：佛智為一切菩薩等所求故。十六到佛無二究竟彼岸，即平等法身波羅蜜多成滿功德。平等即無二義，無二法身為波羅蜜多所依。十七具足如來平等解脫，即隨其勝解示現差別佛土功德。此中解脫即是勝解，隨物勝解所宜。如來勝解能現金銀等土，佛佛皆然，故云平等。十八證無中邊佛平等地，即三種佛身方處無分限功德。世親云「謂佛法身不可分限爾所方處受用變化，亦不可說爾所世界。」十九盡於法界，即窮生死際常現利樂一切有情功德。二十等虛空界，即無盡功德。謂佛實智如空無盡故。今經缺最後窮未來際，總別合有二十一句，義如前說。然《佛地》、《攝論》約受用身，此約十身。所以知者，處摩竭提國是變化土，而歎受用功德，明知二身二國本相融故；不要地前地上，則五位通見故。

In the second [part], the twenty-one kinds of extraordinary virtues of the Buddha are explained; extensive citations of the treatises have already appeared in the "Ascending to Tuṣita Heaven Chapter". Here they will only be briefly explained. The first phrase is general, possessing all twenty-one virtues below, which is why it says, "wondrous awakening was all complete." What follows, from "dual activities" onwards, is specific. Among these, the first four are benefit for oneself, and the rest are all benefit for others. In the former, the first is the virtue of wisdom, the second is the virtue of abandoning, the third is the virtue of benevolence, and the fourth is the virtue of equality of activity. Now, as for the first: "dual activities forever extinguished" is the virtue of functioning purely unobstructed with respect to the knowable. In the Buddhabhūmi-sūtra, it is called "non-dual manifest activity." The character "non-" here should be said to mean "no-," which is the meaning of "forever extinguished." This means that the Buddha's virtue of wisdom is free from the cognitive obscuration (jñeyāvaraṇa); it is not like the śrāvakas, who have things they do not know at extremely remote times and places, and so forth. Having knowing and not knowing constitutes dual activities; now having no not knowing, it is thus called "forever extinguished." Second, "understanding non-marked dharmas" is the virtue of being able to enter into the supreme, pure tathatā free from the two marks of existence and non-existence. That sūtra calls it "proceeding to non-marked dharmas"; "proceeding" means proceeding and entering, which is the meaning of "understanding" here. Now, the essence of non-marked dharmas is just tathatā. Free from the two marks of existence and non-existence, it is thus called "non-marked." It is the supreme among all dharmas, pure without adventitious defilements, causing oneself and others to enter, excelling the two vehicles; thus it is called "supreme purity." Third, "dwelling in the Buddha's dwelling" is the virtue of unceasing non-purposive Buddha-deeds. Vasubandhu's commentary states: "It means dwelling in the place where the Buddha dwells which has no dwelling place." This explains the sūtra. Always performing Buddha-deeds in this dwelling without rest explains the treatise. Fourth, "attaining the equality of the Buddhas" is the virtue of non-differentiation in the basis, inclination, and actions within the dharmakāya. That is, the Buddhas have three things without difference: first, identity of underlying wisdom; second, identity of inclination to benefit sentient beings; third, identity of deeds of the reward and transformation [bodies]; hence it is called "equality." Fifth, "arriving at the unobstructed state" is the virtue of cultivating the antidotes to all obscurations. Vasubandhu's commentary states: "It means at all times constantly cultivating awakened wisdom, so as to counteract all obscurations." This clarifies that awakened wisdom is the antidote; all obscurations, namely the two obscurations, are what is counteracted. Sixth, "the irreversible Dharma" is the virtue of subjugating all heterodox paths. That is, others cannot shake the two paths of teaching and realization. Seventh, "unobstructed in what is practiced" is the virtue of being born into the world without being obstructed by worldly dharmas. That is, the eight dharmas such as gain and decline cannot constrain him. Eighth, "establishing the inconceivable" is the virtue of establishing the true Dharma. That is, establishing the twelve branches of teaching, which others cannot conceive. Ninth, "universally seeing the three periods of time" is the virtue of giving prophesies. That is, predicting the past and the future, all as if the present. Tenth, "the body constantly filling all lands" is the virtue of manifesting the enjoyment and transformation bodies in all worlds. That is, the two kinds of bodies pervade the two kinds of lands. Eleventh, "wisdom constantly clearly understanding all dharmas" is the virtue of severing doubts. That is, because he is well determined regarding all objects himself, he is able to resolve others' doubts. Twelfth, "understanding all activities" is the virtue of causing [sentient beings] to enter into various practices. There are two explanations; because the Mahāyānasaṃgraha found it easy, it did not explain it. The intention is: universally understanding the natures and conducts of all sentient beings, he causes them to enter according to their capacities. Thirteenth, "exhausting all doubts" is the virtue of producing wondrous wisdom regarding future dharmas. That is, though śrāvakas say someone is entirely devoid of roots of goodness, the Tathāgata knows that their subtle goodness from long ago will be born later. Fourteenth, "an unfathomable body" is the virtue of manifesting in accordance with their resolute faith. That is, in accordance with the various resolute faiths of sentient beings, he manifests golden bodies and so forth; although manifesting this body, it is without conceptual discrimination, like a maṇi jewel and so forth, and thus cannot be fathomed. Fifteenth, "the wisdom sought by all bodhisattvas and others" is the virtue of the preparatory application of taming sentient beings on innumerable bases. That is, based on innumerable bodhisattvas, in order to tame sentient beings, he arouses preparatory application. By the Buddha's augmenting power, with hearing the Dharma first, they obtain wondrous wisdom. Bodhisattvas of various classes receive the entrustment, transmitting it successively in uninterrupted continuity; from this they realize the wisdom sought by all bodhisattvas and others. The idea is that the Buddha's wisdom is sought by all bodhisattvas and others. Sixteenth, "reaching the Buddha's non-dual ultimate other shore" is the virtue of the fulfillment of the pāramitās of the equal dharmakāya. Equality means non-duality; the non-dual dharmakāya is the basis of the pāramitās. Seventeenth, "complete with the Tathāgata's equal liberation" is the virtue of manifesting different Buddha lands according to their resolute faith. Here "liberation" is just resolute faith, according with what is appropriate to the resolute faith of beings. The Tathāgata's resolute faith can manifest lands of gold, silver, and so forth; it is so for all Buddhas, hence called "equality." Eighteenth, "realizing the equal stage of the Buddhas devoid of center and extremes" is the virtue of the three kinds of Buddha bodies being without spatial limitation. Vasubandhu says: "It means that the Buddha's dharmakāya cannot be delimited to such-and-such a spatial location, and enjoyment and transformation [bodies] likewise cannot be described as such-and-such worlds." Nineteenth, "exhausting the dharmadhātu" is the virtue of constantly manifesting the benefit and joy of all sentient beings to the ends of saṃsāra. Twentieth, "equal to the realm of empty space" is the virtue of inexhaustibility. That is, the Buddha's real wisdom is inexhaustible like empty space. The present sūtra lacks the last one, "exhausting the limits of the future"; combined, the general and specific make twenty-one phrases, the meaning of which is as explained before. However, the Buddhabhūmi-sūtra and the Mahāyānasaṃgraha consider it in terms of the enjoyment body, while here it is considered in terms of the ten bodies. How is this known? Abiding in the country of Magadha is a transformation land, yet it praises the virtues of the enjoyment [body]; from this we clearly know that the two bodies and two lands are inherently merged with one another. There is no need [to restrict this to] before or upon the stages, for the five stations see it in common.