大方廣佛華嚴經疏 55.3

55.3

大文第七「爾時普賢」下普賢開發分。現土顯於法界，普賢主此，方能開故。於中，長行與偈。前中三：初明開發意、二能開方便、三正明開顯。今初。觀眾會者，上佛入定現相，令眾覩親證；今假言開顯，使尋言契實。二「以等法界」下明能開方便，有十一句：初句總，以含事理深廣故。句初「以」字貫下十句，謂嚬申三昧業用深廣，要以此十無分齊之方便方能開顯，況十復表無盡。餘句別，虛空明其廣無際限，餘八顯其多無分齊。光影一種兼顯深義，如光影清淨故，又映光之影隨機別故，揀異水鏡似本質故。三「為諸菩薩」下正明開顯，分三：初總標、次徵釋、後總結。今初。以十法句者，此法望前方便即是所用，望三昧境界即是能開。二「何等」下徵釋。釋中，一一法句皆用前來十種方便，一一方便皆能演斯十句。然此十句所開即前所現，亦念請中果用十句。文少開合不次，而義無缺。初二即淨佛國土，一依正淨、二法流布。淨剎成壞即土，佛於中興，明是佛土。前念欲知佛土之相，今明一切佛剎塵中皆有佛土，土無邊矣。「皆佛所淨」下諸句例然，皆一毛一塵即含攝無盡故。次三即成等正覺，一主一伴。五即為一切眾生現諸佛影像。六即入一切眾生所住處。七八二句通顯能現神通，即開智城，而境麁塵細為別。九即含前調伏眾生等四句。十即轉法輪。三「佛子」下總結。

Part 7 of the major division, from "At that time, Samantabhadra" onward, is the section where Samantabhadra discloses and develops [the teaching]. Manifesting the lands displays them in the dharmadhātu; since Samantabhadra presides over this, only he is able to open it up. Within this, there are prose and verses. In the former there are three: first, explaining the intent of disclosing and developing; second, the expedients capable of opening; third, directly explaining the opening and manifesting. Now, the first: As for contemplating the gathered assembly, above, the Buddha entered samādhi and manifested marks, causing the assembly to behold and personally realize them; now, relying on words to open and reveal them, he causes them to pursue the words and tally with the actual truth. Second, from "equal to the dharmadhātu" onward, it explains the expedients capable of opening, which has eleven phrases: The first phrase is general, because it encompasses noumenon and phenomena in their depth and breadth. The word "with" at the start of the phrase governs the ten phrases below, meaning that because the operations and functions of the yawning samādhi (vijṛmbhita-samādhi) are deep and broad, they must rely on these ten boundless expedients before they can open and manifest it; furthermore, ten symbolizes inexhaustibility. The remaining phrases are particular: space explains its limitless vastness; the other eight display its boundless multitude. The single category of light and shadow concurrently displays a profound meaning: because light and shadow are pure, and also because shadows cast by light vary according to capacities, distinguishing them from reflections in water or a mirror which resemble the original substance. Third, from "for the sake of the bodhisattvas" onward, it directly explains the opening and manifesting, divided into three: first, a general indication; next, a question and explanation; finally, a general conclusion. Now, the first: As for "by means of ten Dharma phrases", looking toward the previous expedients, these dharmas are what is used; looking toward the realm of samādhi, they are what is capable of opening. Second, from "What are they?" onward is the question and explanation. In the explanation, each single Dharma phrase utilizes all ten aforementioned expedients, and each single expedient is capable of expounding these ten phrases. However, what these ten phrases open is precisely what was previously manifested, and they are also the ten phrases of fruition-functions in the conceptual entreaty. The text varies slightly in its division and combination without following the same order, yet the meaning is without deficiency. The first two are purifying the buddha-lands: first, the purity of the environment and the beings; second, the propagation of the Dharma. The formation and disintegration of pure lands is the land itself; that the Buddha flourishes within them clarifies that they are buddha-lands. Previously they wished in their thoughts to know the marks of buddha-lands; now it clarifies that within every dust particle of all buddha-lands there are buddha-lands—lands are boundless. The phrases from "all purified by the buddhas" onward follow the same principle, because a single pore and a single dust particle contain and encompass what is inexhaustible. The next three are attaining equal, perfect enlightenment (samyak-saṃbodhi), one being the primary and one being the retinue. The fifth is manifesting the images of all buddhas for all sentient beings. The sixth is entering the dwelling places of all sentient beings. The seventh and eighth phrases comprehensively manifest the ability to display supernormal powers, which is opening the city of wisdom, with the grossness of realms and the fineness of dust particles serving as the distinction. The ninth encompasses the four earlier phrases on subduing sentient beings and so forth. The tenth is turning the wheel of the Dharma. Third, from "Sons of the Buddha" onward is the general conclusion.