大方廣佛華嚴經疏 54.22

54.22

大文第四「爾時東方」下明集新眾分，即遠集同證。亦三昧中令諸菩薩皆來歸附。文中三：初別集十方、二通讚德行、三總結集因。今初，十方即為十段，段各有十。今初東方。一來處遠近。然皆遠集者，表證入甚深故。唯初會及此皆遠集者，初為所信、此為證入，證入於初，一合相故，中間隨位深淺不同，義似金剛矣。二「有世界」下明世界名別，可以義思。三本事佛號勝德王者，福德有於光明遍照，所以為勝。二嚴無礙，自在稱王。四主菩薩名願光明者，於遍照光中主此願光故。上皆帶此佛號者，顯是此佛勝德願力故。五眷屬俱來者，對上成主伴故。六廣興雲供，表因嚴果故。皆云天者，自然成故。七詣佛作禮，表因趣果故。八化座本方。本方者，表參而不雜故。座表法空，閣表空有重顯。九冠網嚴身，以顯勝德嚴法身故。有髻珠者，表一乘圓旨居心頂故。十眷屬同坐，表主伴同證故。餘方十段，倣此可知。其間剎佛菩薩之名，本意難定，但可說者隨宜。初二及六無珠冠者，蓋文略耳。又此等供具，非唯表法，並是以人同法，依正因果無礙法界自在之德耳。二南方中，供具皆云持者，表修持故。三西方，皆言須彌山雲者，四德妙高，清涼利物故。四北方，皆言衣者，寂忍慚愧嚴法身故。五東北方，云樓閣者，悲智二利相因顯故。六東南方，云圓滿光者，權實二智無缺行故。七西南方，云焰者，以淨智慧燒惑薪故，亦表皆想所持不可取故。上之七方，興供表法，通答菩薩神通。下之三段，兼亦別答前來問中後二十句。八西北方十句，皆答前最後為一切眾生現諸佛影像。若約表者，為顯緣有，似非真故。九下方，毛孔中十句，答前九問十句。皆言方便海，則通答往昔成就方便。初一句通顯所隨眾生言音；次五句答因中五問，謂二答諸行，此句應顯趣求一切智心，以第五明行圓滿，此為行初故；三答所起菩薩大願；四答所淨諸波羅蜜；五正答圓滿諸菩薩行；六別答所作神通。然問就如來因中，此通一切菩薩，通別之異耳。其助道及出離問，亦是通答，以諸句中皆是助道並即出離故。餘四句答果用中五問，謂七答第一正覺問；八答轉法輪；九答調伏眾生，其國土一種，現淨土分通答；十答開示一切智法城，及示一切眾生道，以能證是道，所證是智故。而皆言音聲者，表無言之法假言顯故。十上方，相好等中十句，通答因問中第十本事因緣，兼答波羅蜜及所入諸地，以十度即是別地所行故。別約初句，答入一切眾生所住處，及受一切眾生所施，并為一切眾生說布施功德，如文思之。其答問中或不次者，以十方齊來、諸供齊現，文不累書，隨方異說。以問次往，收無不次矣。又皆言本事者，表三世之法體常住故。由得體用非一異智，以用隨體無不存故，德相業用皆自在故。《密嚴》第三云「金剛藏菩薩現種種形說種種法」，乃至云「淨所依止入於佛地，如來蘊界常無變異故。」若理事別修，則不得爾故。不同餘處現法體用俱有，過未體用皆無，況於小乘三世有耶？以彼過未有體無用故。第二「如是十方」下通讚德行，中三：初總、次「以淨智」下別、後「如是等」下結。就別讚中三十四句，分三：初五句，明上近諸佛德；二「於一塵中」下十四句，下攝眾生德；三「一切菩薩神通」下十五句，大用自在德，亦名三種三業。今初，一淨眼見佛，即是意業；二聞如來法，即淨修語業；餘三句並顯身業自在。第二下攝眾生德，中三：初微細化生；二「知一切眾生」下七句，明攝眾生之智故；末句結云十力無畏。前六別明：一緣集非真故；二隨機本質映光有勝劣故；三諸趣思所起故；四隨照映質有妍媸故；五想所持故；六無而忽有、暫有還無故。三「勇猛」下五句，明攝生語業。於中，初句總顯決定，下四倒明四辯。第三大用自在德中，初句總明所得，餘別明通用。於中三：一三業摧邪，勇進通三故。二「恒以智」下六句，明意業自在，皆權實雙行故。一智了三世事，慧達三世空；二知法如空，空無可諍而不壞有，故不著空；三進無進相，故曰無來；四即有而空；五即空而有，故云方便；六智入性土。三「以自在力」下七句，身業自在，可知。第三「如是等」下總結集因。

Part four of the major section, from 'At that time, in the east' onward, explains the section on assembling the new assembly, which is their gathering from afar for common realization. It also means causing all the bodhisattvas to come and take refuge within the samādhi. Within this text there are three parts: first, individually assembling [the bodhisattvas of] the ten directions; second, universally praising their virtuous conduct; third, summarizing the causes for their gathering. Now, for the first part: the ten directions comprise ten sections, each having ten aspects. Now, for the first, the eastern direction: 1. The distance of their places of origin: they all gather from afar to symbolize the profound depth of their realization and entry. Only the initial assembly and this one assemble from afar because the first represents what is to be believed and this one represents realization and entry; realization and entry merge into a single mark with the beginning, while in between, corresponding to the varying depths of the stages, their meaning is akin to vajra. 2. From 'there was a world' onward, the text distinguishes the names of the worlds, whose meanings can be reflected upon. 3. The Buddha whom they fundamentally served was named King of Victorious Virtue: his blessings and virtues shine with illuminating light everywhere, which is why he is 'victorious'; being unobstructed in the two adornments and autonomous, he is called 'king'. 4. The principal bodhisattva was named Light of Vows because he presides over this light of vows within the everywhere-illuminating light. The preceding items all include this Buddha's name to show that this is due to this Buddha's power of victorious virtue and vows. 5. Their coming together with retinue forms host and retinue in contrast to the above. 6. Widely raising clouds of offerings symbolizes adorning the fruition through causes. They are all called 'deva' because they arise spontaneously. 7. Going before the Buddha and paying homage symbolizes approaching the fruition through causes. 8. Manifesting seats according to their original direction: their 'original direction' symbolizes being intermingled without confusion. The seats symbolize the emptiness of phenomena; the multi-storied pavilions symbolize the re-manifestation of emptiness and existence. 9. Adorning their bodies with crowns and nets symbolizes adorning the dharmakāya with victorious virtues. Having crest-jewels symbolizes the perfect principle of the Ekayāna residing at the summit of the mind. 10. The retinue sitting together symbolizes that host and retinue attain common realization. The ten sections of the remaining directions can be understood by analogy. In between, the underlying intent behind the names of the realms, Buddhas, and bodhisattvas is hard to fix definitely, so what can be explained may follow appropriateness. In the first, second, and sixth directions, the absence of jewel-crowns is simply due to brevity in the text. Furthermore, such offering implements do not merely symbolize phenomena; they all represent persons uniting with phenomena, the autonomous virtue of the unobstructed dharmadhātu of dependently arisen causes, conditions, and fruition. Second, in the southern direction, the offering implements are all said to be 'held', symbolizing practice and maintenance. Third, in the western direction, all mention 'clouds of Mount Sumeru', because the four virtues are wondrous and elevated, providing cool refreshment to benefit beings. Fourth, in the northern direction, all mention 'clothing', because quiescent patience, modesty, and shame adorn the dharmakāya. Fifth, in the northeastern direction, 'pavilions' are mentioned because the reciprocal causation of compassion and wisdom—the two benefits—is manifested. Sixth, in the southeastern direction, 'round, complete radiance' is mentioned because the two wisdoms—expedient and real—are practices without lack. Seventh, in the southwestern direction, 'flames' are mentioned because pure wisdom incinerates the firewood of defilements, also symbolizing that all [phenomena] are sustained by conception and cannot be grasped. In the above seven directions, raising offerings symbolizes phenomena, universally answering the bodhisattvas' supernatural penetrations. The three sections below also separately answer the final twenty lines from the preceding inquiries. Eighth, the ten lines of the northwestern direction all answer the preceding final [inquiry about] manifesting the reflections of all Buddhas for all sentient beings. If interpreted symbolically, this is to show that dependent existence resembles what is not real. Ninth, the ten lines from the pores in the nadir answer the ten lines of the preceding nine inquiries. All mentioning the 'ocean of expedient means' universally answers the cultivation of expedient means in the past. The first single line universally manifests the spoken sounds of sentient beings that are conformed to; the next five lines answer five inquiries regarding the causal state: the second answers all practices, and this line should manifest the mind seeking all-knowledge, since the fifth explains the perfection of practice and this is the beginning of practice; the third answers the great bodhisattva vows that are raised; the fourth answers the pāramitās that are purified; the fifth directly answers perfecting all bodhisattva practices; the sixth separately answers the performed supernatural penetrations. However, while the inquiries concern the Tathāgata's causal state, here this applies generally to all bodhisattvas—a difference between general and specific. The inquiries regarding aids to the path and transcendence are also answered generally, because in all lines these are aids to the path and directly constitute transcendence. The remaining four lines answer five inquiries regarding fruition functions: the seventh answers the inquiry regarding the first sambodhi; the eighth answers turning the wheel of the Dharma; the ninth answers subduing sentient beings—with the single item of lands being answered generally in the section manifesting pure lands; the tenth answers explaining the Dharma-citadel of all-knowledge and showing the path to all sentient beings, since that which realizes is this path and that which is realized is this wisdom. All being referred to as sounds symbolizes that the ineffable Dharma is manifested provisionally through words. Tenth, the ten lines regarding the marks and signs in the zenith universally answer the tenth inquiry regarding causes and conditions of past events from the causal inquiries, while also answering the pāramitās and the stages entered, since the ten pāramitās are precisely what is practiced on the distinct stages. Specifically regarding the first line, it answers entering the abodes of all sentient beings, receiving the alms given by all sentient beings, and expounding the merit of generosity for all sentient beings, which should be reflected on according to the text. The non-sequential nature of some answers to the inquiries is because the ten directions arrive simultaneously and all offerings appear simultaneously; the text does not record them repeatedly, but explains them differently according to the direction. If one matches them back to the sequence of the inquiries, they encompass them without disorder. Moreover, they are all called 'past events' to symbolize that the essence of phenomena in the three times is eternally abiding. Because they have attained the wisdom that essence and function are neither identical nor different, since function conforms to essence and is never absent, their virtuous marks, karma, and functions are all autonomous. Fascicle three of the Ghavyūha Sūtra says: 'Bodhisattva Vajragarbha manifests various forms and expounds various Dharmas,' down to saying, 'purifying his reliance, he enters the Buddha stage, for the Tathāgata's aggregates and realms are eternally without variation.' If noumenon and phenomena were cultivated separately, this could not be so. Unlike elsewhere, where essence and function of present phenomena both exist, while essence and function of past and future are both non-existent, how much less could this be the Sarvāstivāda view that the three times exist, since for them past and future have essence but lack function? Second, from 'In this way, the ten directions' onward, the text universally praises their virtuous conduct, comprising three parts: first, general; next, from 'With pure wisdom' onward, specific; later, from 'Such as these' onward, the conclusion. In the specific praise of thirty-four lines, it is divided into three: the first five lines explain the virtue of ascending near to all Buddhas; second, the fourteen lines from 'Within a single dust mote' onward explain the virtue of descending to gather sentient beings; third, the fifteen lines from 'All bodhisattvas' supernatural penetrations' onward explain the virtue of autonomous great function, also called the three kinds of three karmas. Now for the first: 1. Seeing the Buddha with pure eyes is precisely mental karma; 2. Hearing the Tathāgata's Dharma is purely cultivating verbal karma; the remaining three lines all manifest the autonomy of bodily karma. Second, the virtue of descending to gather sentient beings has three parts: first, transforming beings in minute detail; second, the seven lines from 'Knowing all sentient beings' onward explain the wisdom that gathers sentient beings; the final line concludes by stating the ten powers and fearlessnesses. The preceding six lines explain separately: 1. gatherings of conditions are not real; 2. according to beings' capacities, their basic nature reflects light with superiority or inferiority; 3. the realms of rebirth arise from volition; 4. according to illumination, their reflected natures possess beauty or ugliness; 5. they are sustained by conception; 6. from non-existence they suddenly exist, and having temporarily existed they return to non-existence. Third, the five lines from 'Courageous' onward explain the verbal karma of gathering sentient beings. Within this, the first line generally manifests certitude, and the lower four explain the four unhindered eloquence backwards. In the third section, the virtue of autonomous great function, the first line generally clarifies what is attained, and the rest separately clarify common functions. Within this there are three: 1. the three karmas crushing heresy, for vigorous advance extends to all three; 2. the six lines from 'Always with wisdom' onward explain autonomy of mental karma, all practicing both provisional and real: first, knowledge apprehends the phenomena of the three times, and wisdom penetrates the emptiness of the three times; second, knowing phenomena are like space, and since space has nothing to dispute, it does not destroy existence, hence not clinging to emptiness; third, advance has no mark of advance, hence 'without coming'; fourth, identical to existence yet empty; fifth, identical to emptiness yet existent, hence called expedient; sixth, wisdom enters the land of nature; 3. the seven lines from 'By the power of autonomy' onward describe the autonomy of bodily karma, which is clear. Third, from 'Such as these' onward, it summarizes the causes for their gathering.