大方廣佛華嚴經疏 56.7

56.7

第四「善男子我唯」下謙己推勝。於中，先謙己知，即結其自分；後「豈能了」下推勝知多，即增其勝進。今初。一切諸佛境界者，結其所觀。橫通十力、竪該三世，故云一切。即上普觀境界一行三昧，觀其法身十方諸佛亦通報化，種種色相兼相海故。次智慧光明者，結其能觀，即上智光照耀。次普見法門，即總收前二以結其名，即前普眼明徹。最初善友先明念佛法門者，以是眾行之先故。故《智論》云「菩薩以般若波羅蜜為母、般舟三昧為父」故，依佛方成餘勝行故，又初住中緣佛發心樂供養故。二推勝，中三：先總、次「所謂」下別、後「而我」下結。今初。無邊智慧，即下諸門及所不說能觀之智，緣無邊境故。清淨行者，即下諸門離障之心。而言門者，隨其一一入佛境故。二別中有二十一門，各先標名、後釋相，並從業用以受其名。準晉經，一一皆云念佛三昧門，今略無「三昧」字，理實應有。古德判此，前十念佛勝德圓備、後十一念佛妙用自在。亦是一理。剋實細論，一一皆念體用無礙之佛。又此諸門，當文標釋已自可了，細窮其旨義乃多含。然其念佛三昧，總相則一，別即三身十身，修觀各別。且寄三身釋者，即總分為三，謂念法、報、化。為觀各別，於三身中各有依正，便成六觀，謂念法性身土為法身依正；念報身華藏等剎為依，十身相海等為正；念餘淨土水鳥樹林為化身依，三十二相等為化身正。又後二正中各分為二，謂念內功德，及外相好。十力無畏等，為化身德，如〈不思議法品〉為報身德，三十二等為化相好，十蓮華藏等為報相好，則成八門。而初法身二門，為後六門之體。若體相無礙，成第九門。若融前諸門為一致故，於一細處見佛無盡，如是重重成帝網之境，則入普賢念佛三昧之門。今此二十一門，通是後一，而隨相異故有多門，與前十門互有開合。一智光普照門，即通法身報化依正，以此門為總故。一切諸佛，通於橫竪，通諸佛國，故云種種嚴淨。如《無量壽觀經》，先觀瑩徹瑠璃之地瓊林寶樹，及作華藏觀者一一境界無盡莊嚴，無土之土方為真淨等。二即觀色相身，令見得淨故。而標名中，念佛門三字既是通名，令一切眾生之言未知令作何事，故準晉經，應云令一切眾生遠離顛倒，念佛門義方圓備。三念內德。四亦內德無倒說，授菩薩見佛本，為得法故。五通三身依正內德外相，以十方諸如來同共一法身故，一心一智慧、力無畏亦然，故皆能隨本誓願化眾生故。餘等可思。即此亦是一行三昧，隨念一佛等一切故。六即第九事理無礙觀，以理融事故。隨一細境見多神通，唯智眼境，名不可見。七八皆約時，並通諸身土。而七約所念佛事無斷，八約能念時分無間。九雙念依正，亦通報化。十念即應而真，過去諸佛安住不涅槃際，未來諸佛亦已現成故。《文殊般若》云「今佛住世，則一切諸佛皆住，以同一不思議故。」又約隨相門，即欲念何佛，佛便為現。十一亦即體之用，由了無非佛境故，境境佛現。十二念應、十三亦念應，然上十一境中見佛，或謂諸佛住於境中；今明知諸佛無住故，遠離時處之想，則見一日念念而去。十四念報身相好眼耳等，皆遍法界故。十五中念即體之用，前第六微細，顯依中有正；此約正中有正，故不濫前。十六念劫圓融故，上二皆即體之用。十七念內德。十八、十九皆念色相。二十念依。二十一通內外真應等一切身雲，如上〈出現品〉及上下文然。上就所念辨異，成其十門。若與經文互開合者，為門非一，二十一者蓋略說耳。然約能念心，不出五種：一緣境念佛門，念真念應、若正若依，設但稱名亦是境故，故上諸門多是此門。二攝境唯心念佛門，即十八十九二門，十八即總相唯心，是心是佛、是心作佛故；十九雖隨我心，心業多種，見佛優劣故。三心境俱泯門，即前遠離念佛門，及不可見門之一分，及如虛空門。四心境無礙門，即如初門，雙照事理、存泯無礙，故云普照。五重重無盡門，即稱前第十門而觀察故，如微細等門，亦是此門中總意。若約十身，各以二門而為一身，後一總顯，謂願智法力、持意生化、威勢菩提，及福德相好莊嚴身。以念佛之門諸教攸讚，理致深遠世多共行，故略解釋，無厭繁說。三結可知。

Fourth, from 'Good man, I only...' onward, he humbles himself and defers to what is superior. Herein, first he humbles his own knowledge, which concludes his own share; then, from 'How could I know...' onward, he attributes superior and greater knowledge to others, which enhances advanced progress. First, as for 'the spheres of all buddhas', this concludes what is contemplated. Latitudinally it pervades the ten powers, and longitudinally it encompasses the three periods of time, hence 'all'. This is the One Practice Samādhi of universally contemplating spheres above: contemplating the dharmakāya of the buddhas of the ten directions, it also extends to the reward and transformation bodies, since various bodily forms are conjoined with the ocean of marks. Next, 'the radiance of wisdom' concludes that which contemplates, which is the above illumination by the light of wisdom. Next, 'the universal-vision teaching gate' collectively gathers the preceding two to conclude its designation, which is the aforementioned clarity and thoroughness of the universal eye. That the first good friend first clarifies the teaching gate of mindfulness of the Buddha is because it is the foremost of all practices. Therefore the *Upadeśa* says: 'A bodhisattva takes the perfection of wisdom as mother and the Pratyutpanna Samādhi as father'; it is because by relying on the Buddha, other superior practices are accomplished; also, because in the initial dwelling one resolves one's mind in dependence on the Buddha and delights in making offerings. Second, regarding deferring to the superior, there are three parts: first, a general statement; next, from 'namely' onward, specific expositions; finally, from 'and how could I...' onward, the conclusion. First, 'boundless wisdom' refers to the wisdom that contemplates in the various gates below and those not spoken of, because it takes boundless spheres as its object. 'Pure practice' refers to the mind free of hindrances in the various gates below. Speaking of 'gates', it is because through each one of them, one enters the buddha-realm. Second, in the specific exposition there are twenty-one gates, each first presenting the title and then explaining the characteristics, all named according to their activity and function. According to the Jin version of the sūtra, every single one is called a 'buddha-mindfulness samādhi gate'; here the word 'samādhi' is omitted for brevity, but in principle it should indeed be present. Ancient masters judged these as: the first ten being fully complete with the superior virtues of mindfulness of the Buddha, and the latter eleven being the sovereign, marvelous functions of mindfulness of the Buddha. This is also a valid interpretation. Strictly and finely speaking, each and every one is mindfulness of a buddha whose essence and function are unobstructed. Furthermore, each of these gates is already clear from the text's title and explanation, yet by scrutinizing their purport closely, the meanings are manifold. However, as for the buddha-mindfulness samādhi, its general characteristic is one, while specifically it encompasses the three bodies and ten bodies, each cultivated contemplation being distinct. Tentatively explaining in terms of the three bodies, it is divided broadly into three: mindfulness of the dharma, reward, and transformation bodies. Being distinct contemplations, each of the three bodies has its environmental and direct [retributions], thus becoming six contemplations: mindfulness of the dharmatā-body and land as the dharmakāya's direct and environmental retributions; mindfulness of the reward body's Padmagarbha world-realm and so on as environmental, and the ocean of marks of the ten bodies and so on as direct; mindfulness of other pure lands' waters, birds, trees, and groves as the transformation body's environmental, and the thirty-two marks and so on as the transformation body's direct retribution. Furthermore, the latter two direct retributions are each divided into two: mindfulness of internal virtues and external marks and signs. The ten powers, fearlessnesses, and so forth are the virtues of the transformation body; as in the chapter 'Inconceivable Qualities', they are the virtues of the reward body; the thirty-two marks and so forth are the marks and signs of the transformation body, while the ten Padmagarbha realms and so forth are the marks and signs of the reward body; thus making eight gates. The initial two gates of the dharmakāya serve as the essence of the subsequent six gates. If essence and marks are unobstructed, it forms the ninth gate. If one integrates the preceding gates into a single unity, seeing infinite buddhas in a single subtle spot, multiplied endlessly like the realm of Indra's net, one enters the gate of Samantabhadra's buddha-mindfulness samādhi. Now, these twenty-one gates all universally pertain to the latter one, yet because of distinct characteristics, there are multiple gates, which mutually expand or contract with the preceding ten gates. The first, the gate of the universal illumination of wisdom-light, broadly extends across the direct and environmental retributions of the dharma, reward, and transformation bodies, since this gate is general. 'All buddhas' extends horizontally and vertically and pervades all buddha-lands, hence it says 'variously adorned and pure'. Like the *Contemplation Sūtra of Amitāyus*, first contemplating the ground of sparkling lapis lazuli and groves of jewels and precious trees, as well as making the Padmagarbha contemplation, each sphere has inexhaustible adornment; only the land of no-land is true purity, and so forth. Second, it contemplates the form-body, enabling one to attain purity upon seeing it. In setting forth the title, the three words 'buddha-mindfulness gate' are already a common name; as for the words 'enabling all sentient beings', one does not yet know what they are caused to do. Therefore, according to the Jin translation, it should say 'causing all sentient beings to leave behind upside-down delusion', and only then is the meaning of the buddha-mindfulness gate fully complete. Third, mindfulness of internal virtue. Fourth, also internal virtue explained without error, imparting to bodhisattvas the vision of the Buddha's origin, in order to attain the Dharma. Fifth, pervading the three bodies' environmental and direct, internal virtues and external marks, because the Tathāgatas of the ten directions share the same single dharmakāya, a single mind, and a single wisdom, and the powers and fearlessnesses are likewise so; therefore, they can all transform sentient beings according to their original vows. The rest may be inferred accordingly. This is also the One Practice Samādhi, because through mindfulness of one buddha, all are equal. Sixth, this is the ninth contemplation of the non-obstruction between noumenon and phenomena, because noumenon fuses phenomena. Following any single subtle realm, one sees many supernormal powers; being the sphere solely of the wisdom-eye, it is called invisible. The seventh and eighth are both in terms of time, and both pervade all bodies and lands. The seventh is in terms of the ceaselessness of the buddha-work that is the object of mindfulness; the eighth is in terms of the uninterruptedness of the duration of the contemplating subject. The ninth is mindfulness of both environmental and direct retributions, also pervading reward and transformation. The tenth is mindfulness of the true in the responsive: the buddhas of the past abide in the realm of non-nirvāṇa, and the buddhas of the future are also already manifest and accomplished. As the *Mañjuśrī-prajñā* says: 'If the present Buddha abides in the world, then all buddhas abide, because they share the same single inconceivability.' Also, in terms of following marks, whatever buddha one wishes to contemplate, that buddha manifests. The eleventh is also the function that is identical to essence: because one understands that there is no realm that is not the Buddha's, in realm after realm the Buddha manifests. The twelfth is mindfulness of the responsive, and the thirteenth is also mindfulness of the responsive; however, in seeing buddhas within the eleven realms above, one might think the buddhas abide within the realms; now it is made clear that the buddhas have no abiding, and therefore, far leaving behind thoughts of time and place, one sees them depart moment by moment in a single day. The fourteenth is mindfulness of the reward body's marks and signs—eyes, ears, and so forth—all pervading the dharmadhātu. In the fifteenth, mindfulness is function identical to essence; the sixth subtlety above revealed that within the environmental there is the direct, while this is in terms of there being direct within the direct, and thus does not blur with the former. The sixteenth is mindfulness of the interpenetration of kalpas; the above two are both functions identical to essence. The seventeenth is mindfulness of internal virtues. The eighteenth and nineteenth are both mindfulness of bodily form. The twentieth is mindfulness of the environmental. The twenty-first pervades internal and external, true and responsive, and all clouds of bodies, as in the 'Manifestation Chapter' above and the context throughout. The above distinguishes differences according to what is contemplated, forming ten gates. If mutually expanded and contracted with the sūtra text, the gates are not just one; twenty-one is merely a brief explanation. However, in terms of the contemplating mind, it does not exceed five kinds: 1. The gate of mindfulness of the Buddha by taking objects as condition: contemplating the true or the responsive, the direct or the environmental, or even merely reciting the name, since it is also an object; hence most of the above gates are this gate. 2. The gate of mindfulness of the Buddha by gathering objects into mind-only: namely the eighteenth and nineteenth gates; the eighteenth is mind-only in general characteristics, for this mind is the buddha and this mind becomes the buddha; the nineteenth, although following one's own mind, involves many varieties of mental karma, whereby seeing the buddha is superior or inferior. 3. The gate of mindfulness of the Buddha where mind and object are both extinguished: namely the preceding gate of mindfulness of the Buddha by leaving far behind, part of the invisible gate, and the gate of being like space. 4. The gate of mindfulness of the Buddha of non-obstruction between mind and object: namely like the first gate, illuminating both noumenon and phenomena, preservation and extinction being unobstructed, hence called 'universal illumination'. 5. The gate of the inexhaustible multilayeredness: namely contemplating in accordance with the aforementioned tenth gate, like the subtle gate and others, which is also the overarching meaning of this gate. If classified by the ten bodies, each pair of gates forms one body, with the last one generally manifesting all: namely vow, wisdom, dharma, power, sustaining, mind-made, transformation, majesty, bodhi, and the body adorned with merit and marks. Because the gate of mindfulness of the Buddha is praised by all teachings, its principles are profound and far-reaching, and it is widely practiced in the world, it is explained briefly here without begrudging detailed exposition. Third, the conclusion can be understood.