大方廣佛華嚴經疏 57.29

57.29

第三「爾時長者」下授己法界。於中四：一執手將引，即授法方便，顯加行智歸正證故。二「作如是」下示其所住，即正授法界。三「爾時善財見其」下正證法界。四「爾時善財見是」下問答因緣，即後得智。初二可知。三中二：先總、後「善財入已」下別。今初。十層八門者，如八角塔形，層門各有三義，層別中解。門三義者，一通約所修之道，以八正為門，八正通入於諸位故。二約所依之道，即以八識為門，於眼根中入正定故。根若能入，境則可知。三約教顯理，即四句入法。教理各四，故有八門。謂若失意，有空俱泯，便成四謗；得意通入，並稱為門。尋教得解，即教四門；於理得解，即理四門。別中十層三者，一表十地。一施食，顯初地行檀。二地持戒，以慚愧為衣服。三地，忍行以為嚴具。四地，道品為內眷屬，精進可珍。五地，文顯。六地，般若現前故。文中三：初總。次「所謂」下別顯十五門，一照體即寂而無不包、二即寂之照無機不鑒、三外緣不轉、四內照無求、五惑境不摧、六遍摧諸惑、七包含勝德而甚深、八普見法界而無礙、九一即無盡、十巧化無邊、十一內證世間、十二外演勝辨、十三曲隨物欲、十四事理交羅、十五觀緣授法。後「說如是」下總結。七地有殊勝行，知種種教法，故云得如響忍。八層之中含於二位：一八地無功用之神通，三種世間自在。二即九地法師，一音能演。九層亦二位，十地、等覺俱可為一生故。十層即如來地。二表十行，以十行即十度故。前七文顯，八大願所成神通等故、九一生所繫力最上故、十唯至如來智方滿故。此即當位自攝諸位；向攝十地，即攝後諸位故。以十層雙表二義，還如海幢當位攝盡十位纔竟，說成佛故。前寄第六位攝，此寄第五位攝。前約正報攝，此約依報攝者，皆顯位勝前故。三者總不表位，但此菩薩以行就機，現居勝報漸次增勝。十顯無盡，初四以物施，後後漸難；次二集法施，前淺後深；次二得法，初陜後廣；後二現勝德，先因後果。總上三義因果行位等法，以為長者之宅。四問答因緣中，先問、後答。迴向三處者，謂離貧窮招前四層之報。二三兩果即後六重。一九之微因，願力故報勝。又表萬行混融發起向佛，則隨一行無不具矣。何果不階？第四「善男子」下謙己推勝。謙己云菩薩等者，世寶三寶蘊積十重之中，故云寶藏。常用無盡，是為無量福德。後推勝中，當法顯勝故。功德寶藏皆不思議，即是總句。「入無分別」下別明。由無分別而具諸法，故不思議。後二可知。

Third, from "At that time, the elder..." onward: bestowing his own dharmadhātu. Therein are four parts: First, taking him by the hand and leading him forward: this is the expedient means of transmitting the Dharma, showing that the preparatory wisdom returns to true realization. Second, from "Doing this..." onward: showing where he dwells; this is the direct transmission of the dharmadhātu. Third, from "At that time, Sudhana saw..." onward: the direct realization of the dharmadhātu. Fourth, from "At that time, Sudhana, seeing this..." onward: question and answer on causes and conditions; this is the subsequent wisdom. The first two can be known. In the third, there are two parts: first the general, and then from "After Sudhana entered..." onward, the specific. Now, the first: as for the ten tiers and eight gates, it is shaped like an octagonal pagoda; each tier and gate has three meanings, which are explained in the specific breakdown of the tiers. As for the three meanings of the gates: First, comprehensively in terms of the path practiced: it takes the eightfold noble [path] as the gates, because the eightfold noble [path] universally enters into all stations. Second, in terms of the path upon which one relies: it takes the eight consciousnesses as the gates, because one enters right absorption within the eye faculty. If the faculties are able to enter, the objects can then be known. Third, in terms of revealing the noumenon through the teaching: this is entering Dharma via the four propositions. There are four for the teaching and four for the noumenon, hence there are eight gates. That is to say, if one misses the meaning, both existence and emptiness are wiped out, thereby becoming the four slanders; if one catches the meaning and penetrates through, they are all called gates. Seeking through the teaching and attaining understanding is the four gates of the teaching; attaining understanding in the noumenon is the four gates of the noumenon. In the specific section, as for the three [interpretations of the] ten tiers: First, they represent the ten stages. The first gives food, showing the practice of giving (dāna) on the first stage. On the second stage, keeping precepts, taking shame and remorse as garments. On the third stage, the practice of forbearance, taken as adornments. On the fourth stage, the factors of the path (bodhipakṣika-dharma) as the inner retinue, where diligence (vīrya) is to be treasured. For the fifth stage, the text is evident. On the sixth stage, prajñā appears before him. Within the text there are three parts: First, the general. Next, from "Namely..." onward, it specifically reveals fifteen gates: 1. Illuminating the essence is identical with quiescence, leaving nothing unencompassed; 2. The illumination that is identical with quiescence leaves no capacity unexamined; 3. External conditions do not deflect it; 4. Internal illumination seeks nothing; 5. The realms of defilement are not demolished [by it, yet]; 6. It universally demolishes all defilements; 7. Containing supreme virtues, it is extremely deep; 8. Universally seeing the dharmadhātu, it is unobstructed; 9. The one is identical with the inexhaustible; 10. Skillful transformations are boundless; 11. Internally realizing the mundane realm; 12. Externally expounding supreme eloquence; 13. Adaptively following the desires of beings; 14. Intertwining of phenomena and noumenon; 15. Observing conditions and bestowing the Dharma. Later, from "Speaking such..." onward, it summarizes. The seventh stage has extraordinary practices, knowing various teachings and doctrines, hence it says he attains the forbearance of being like an echo (ghoṣānuga-dharma-kṣānti). Within the eighth tier are contained two stations: first, the effortless spiritual powers of the eighth stage, sovereignty over the three kinds of worlds; second, the dharmabhāṇaka of the ninth stage, able to expound with a single voice. The ninth tier also has two stations: both the tenth stage and virtual enlightenment (samyak-saṃbodhi/samanvabodha) can count as [the stage of] being bound to a single lifetime. The tenth tier is the Tathāgata stage. Second, they represent the ten practices, because the ten practices are identical with the ten pāramitās. The first seven are clear in the text; the eighth is because of spiritual powers and so on accomplished through great vows; the ninth is because the power of being bound to a single lifetime is supreme; the tenth is because only upon reaching the Tathāgata's wisdom is it perfected. This means that this very station itself encompasses the other stations; since earlier it encompassed the ten stages, it thereby encompasses the subsequent stations. In this way, the ten tiers doubly represent two meanings, just as when Maitrāyaṇī had only just completely encompassed the ten stations within her own station, she spoke of attaining Buddhahood. The former was subsumed with reference to the sixth station; this is subsumed with reference to the fifth station. The former was subsumed in terms of the direct retribution (the person); this is subsumed in terms of the dependent retribution (the environment)—both show that these stations surpass the preceding ones. Third, comprehensively it does not represent stations; rather, this bodhisattva, adapting his practice to capacities, manifests and dwells in an exquisite recompense that progressively increases in excellence. Ten represents inexhaustibility: the first four bestow material things, progressively more difficult later on; the next two assemble the gift of Dharma, shallower before and deeper later; the next two attain the Dharma, narrow at first and broad later; the last two manifest supreme virtues, cause first and effect later. Comprehensively combining the three meanings above—the Dharmas of cause and effect, practices, stations, and so forth—forms the elder's residence. In the fourth, the question and answer on causes and conditions, first is the question and then the answer. The dedication (pariṇāmanā) to three places means that departing from poverty brings about the retribution of the first four tiers. The second and third results are the subsequent six stories. An insignificant cause of one to nine yields a supreme retribution through the power of vows. Furthermore, it represents the myriad practices blending and harmonizing, initiated and directed toward the Buddha; then following any single practice, none is not complete. What fruit could fail to be attained? Fourth, from "Good man" onward: humbling himself and praising the superior. In humbling himself, saying "the bodhisattvas...", the worldly treasures and the Triratna are amassed within the ten stories, hence it is called a "treasure repository." Constantly used without exhaustion, this is immeasurable merit. In praising the superior later, he manifests the excellence in terms of the Dharma itself. That the treasure repository of merits is entirely inconceivable is the general sentence. From "Entering into non-discrimination..." onward, it explains specifically. Because through non-discrimination one is endowed with all Dharmas, it is inconceivable. The latter two can be known.