大方廣佛華嚴經疏 55.5

55.5

大文第八「爾時世尊」下毫光示益分。令尋智光，為能證故。文中四：初毫光普示、二「時逝多林」下依光見法、三「其有見者」下顯見證因緣、四「是故皆得」下明其得益。今初，有四：一標光意。二「從眉間」下主光體用，表即法界中道無漏正智，方能證前所現之法界故。三世是相，相即法界，法界體用互為其門。又通皆為門，若見法界之性相，即入三昧之體用故。三「以不可」下光攝眷屬，差別之智皆入法界故。四「普照」下明光分齊。第二依光見法，中二：先明此眾普見、後「如此會」下類通十方。前中亦二：先能見人，通新舊眾；後「悉見」下明見法亦二：先見此會遍法界之塵剎、後「或見於不可說」下多類攝化遍周法界。於中分三：初明廣大會遍；二「或見在天宮」下明遍處不同，並在前塵剎之內；三「現種種姓」下別彰所現，亦通答前諸所念請，故云種種。第二類顯十方，則十方眾會同見。於中二：先舉此顯彼、後「如是盡」下以彼類此。於中亦二：先舉能見分齊，謂彼十方微細大會，並同此會之見；後「皆亦如是」下明其所見自在，謂雖廣現而不壞本相故。第三明見證因緣，謂頓爾證見，非無宿因。然成前為見因，順下為證因，皆是如來所攝受故。可知。第四明其得益，中二：初明因見得法、二「爾時諸菩薩」下荷恩興供。前中二：先略明、後廣顯。前中三：一明所入。初句為總。言是故者，是前宿因之故。「或入」下別列十門以顯無盡。二「彼諸菩薩」下顯前能入，亦列十門：一解者，鑒達分明種種不同，如〈發心品〉；二道謂一道，二道乃至無量正道；三門謂無常門，夢境界門等；四入謂所證差別；五理趣謂意旨不同；六機法萬差並皆隨順；餘四可知。即此能入亦是所益。三「入如是等」下結其所入，謂用前解等入前法身等。前略列十，實有不可說塵數等。二「云何」下廣明得法，先廣能入、後「其諸菩薩皆悉」下廣其所入。前中但廣三昧一門，例餘九句。文中三：初句徵起；次「所謂」下別列一百二門，皆從業用受名，並以法性真如為三昧本，隨一一事皆能契實，正受現前故。於中，前百一門別別業用，後一總相同果。初言普莊嚴法界三昧者，入此三昧能令法界普妙嚴飾故，斯即嚬申現淨土之一義。下諸三昧，皆是嚬申大用別義，故以多別入佛之總。諸門別義，說者隨宜。後師子嚬申者，若不總相分同，無以能究佛境故。三「菩薩如是」下總結能所。上略列百門，如前之例有多塵數，方能入佛神變之海。三昧既爾，解等九門亦然。文略不結。二廣所入，中二：先別列、後「其諸菩薩具如是」下總結。前中有其十德，廣前十門別句，而小不次。總句即前三昧結中一智位高深德，即前諸地；二「為諸眾生」下調生無染德，即三輪嚴淨；三「智慧解脫」下成滿諸度德；四「以不顛倒」下智力無畏德，雖有四辯，意在於智；五「善巧」下成就昔行德；六「普見諸佛」下法身圓滿德；七「已得自在」下色身自在德；八「決了」下辯才自在德；九「得佛境界」下三昧神變德；十「一一塵中」下成等正覺德。第二總結，可知。

Eighth major section: from "At that time, the Bhagavat" onward, the section showing the benefits through the light from the ūrṇā-curl. It causes one to seek the light of wisdom, because that is what enables realization. In the text there are four [parts]: first, the light from the ūrṇā-curl universally shows; second, from "at that time, in the Jeta Grove" onward, seeing phenomena by relying on the light; third, from "if there were any who saw" onward, revealing the causes and conditions for seeing and realizing; fourth, from "therefore they all attained" onward, explaining their attainment of benefits. Now, the first has four: 1. marking the intent of the light. 2. From "from between the eyebrows" onward, the essence and function of the primary light, indicating that it is the non-outflow correct wisdom of the middle way of the dharmadhātu, for only then can one realize the dharmadhātu displayed previously. The three times are marks, marks are immediately the dharmadhātu, and the essence and function of the dharmadhātu serve mutually as their gateways. Furthermore, all generally serve as gateways; if one sees the nature and marks of the dharmadhātu, one then enters the essence and function of the samādhi. 3. From "with an incalculable" onward, the light gathers the retinue, because differentiated wisdoms all enter the dharmadhātu. 4. From "universally illuminated" onward, explaining the extent of the light. Second, seeing phenomena by relying on the light, in which there are two: first, explaining this assembly's universal vision; next, from "just as in this assembly" onward, extending it to the ten directions. In the first there are also two: first, the persons capable of seeing, extending generally to both new and old assemblies; next, from "completely saw" onward, explaining the phenomena seen, also having two: first, seeing that this assembly pervades the dust-mote kṣetras of the dharmadhātu; next, from "or saw in unspeakable" onward, many categories of gathering and transformation pervading throughout the dharmadhātu. In this there are three parts: first, explaining the pervasion of the vast assembly; second, from "or saw in heavenly palaces" onward, explaining that the pervaded locations are varied, yet all within the previous dust-mote kṣetras; third, from "manifesting various lineages" onward, separately demonstrating what was manifested, which also generally answers the various inquiries thought of earlier, hence it says "various." Second, extending to reveal the ten directions: the assemblies of the ten directions see identically. In this there are two: first, raising this to demonstrate that; next, from "thus exhaustively" onward, taking that to analogize with this. In this there are also two: first, raising the scope of those capable of seeing, meaning those subtle, great assemblies of the ten directions all match the seeing of this assembly; next, from "all were also like this" onward, explaining the mastery of what they saw, meaning that although they manifest vastly, they do not destroy their original marks. Third, explaining the causes and conditions for seeing and realizing, meaning that their sudden realization and vision was not without past causes. Thus, completing the prior serves as the cause of seeing, and following the latter serves as the cause of realization, both being what the Tathāgata embraced. It can be understood. Fourth, explaining their attainment of benefits, in which there are two: first, explaining the attainment of Dharma due to seeing; second, from "at that time, the bodhisattvas" onward, expressing gratitude and generating offerings. In the first there are two: first, briefly explaining; next, extensively revealing. In the first there are three: 1. explaining that which is entered. The initial phrase is general. As for "therefore," it is because of the prior past causes. From "or entered" onward, it separately lists ten gateways to demonstrate endlessness. 2. From "those bodhisattvas" onward, revealing the previously mentioned capacities to enter, also listing ten gateways: first, understanding, clearly comprehending various differences, as in the "Chapter on the Aspiration for Awakening"; second, paths, meaning one path, two paths, up to immeasurable correct paths; third, gateways, meaning the gateway of impermanence, the gateway of dream realms, and so forth; fourth, entrances, meaning the distinctions of what is realized; fifth, theoretical purport, meaning the differences in import; sixth, the myriad variations of capacities and phenomena are all complied with; the remaining four can be understood. These very capacities to enter are also the benefits attained. 3. From "entered such" onward, concluding what is entered, meaning using the previous understandings and so forth to enter the previous dharmakāya and so forth. Previously, ten were briefly listed, but there are actually unspeakable dust-mote numbers, and so on. Second, from "how so" onward, extensively explaining the attainment of Dharma, first extensively explaining the capacities to enter, and then from "those bodhisattvas all" onward, extensively explaining that which is entered. In the former, it only expands on the single gateway of samādhi, which serves as an example for the remaining nine phrases. In the text there are three: the first phrase poses the question; next, from "namely" onward, it separately lists one hundred and two gateways, which all receive their names from functional applications, and all take the true nature of dharmatā as the basis of samādhi, so that in accordance with each individual phenomenon they are all able to tally with reality, with correct absorption appearing before them. Therein, the first one hundred and one gateways are individual distinct functional applications, while the last one is the general mark, sharing the same fruit. As for the first, the "samādhi of universally adorning the dharmadhātu": entering this samādhi enables the dharmadhātu to be universally wondrously adorned, which is one meaning of manifesting the pure land through the lion's stretch. The subsequent samādhis are all distinct meanings of the great function of the lion's stretch, so through many distinct [gateways] one enters the Buddha's totality. The distinct meanings of the various gateways may be spoken as appropriate. As for the final "lion's stretch" [samādhi]: if the general mark did not share in identity, there would be no way to fathom the Buddha's realm. 3. From "bodhisattvas thus" onward, generally concluding the capacity and the object. Above, a hundred gateways were briefly listed; as in the previous example, there are dust-mote numbers of them, only then being able to enter the ocean of the Buddha's spiritual transformations. Samādhi being so, the nine gateways such as understanding are also like this. The text is abridged and does not conclude them. Second, extensively explaining that which is entered, in which there are two: first, separately listing; next, from "those bodhisattvas, possessed of such" onward, generally concluding. In the former, there are ten virtues, expanding upon the distinct phrases of the previous ten gateways, though slightly out of order. The general phrase is the single virtue of high and deep station of wisdom in the conclusion of the previous samādhis, namely the previous stages; second, from "for the sake of sentient beings" onward, the virtue of taming sentient beings without defilement, namely the purification of the three wheels; third, from "wisdom and liberation" onward, the virtue of fulfilling the perfections; fourth, from "with non-inverted" onward, the virtue of wisdom-powers and fearlessness: although it has the four analytical knowledges, its intent lies in wisdom; fifth, from "skillful" onward, the virtue of fulfilling past practices; sixth, from "universally seeing the buddhas" onward, the virtue of the perfection of the dharmakāya; seventh, from "having attained mastery" onward, the virtue of mastery over the physical body; eighth, from "clearly discerning" onward, the virtue of mastery over eloquence; ninth, from "attaining the Buddha's realm" onward, the virtue of samādhi and spiritual transformations; tenth, from "in every single dust mote" onward, the virtue of attaining universal sambodhi. Second, the general conclusion can be understood.