大方廣佛華嚴經疏 58.17

58.17

第三「入普喜幢」下示己法界，謂懸為示相，義當答問。於中三：初標名體、次顯業用、後出所因。今初。無不攝伏，為大勢力。遍稱群機，故云普喜。摧伏高顯，所以名幢。第二「於其身上」下明業用，於中三：初顯無涯之用、次「爾時善財見聞」下覩用獲益、後「爾時善財得此」下慶益稱讚。初中，謂毛孔身雲無有盡故。於中二：先出通說修行身、後「復於一一諸毛孔」下出演說本行身。前中三：初總標，亦是釋名。次「所謂」下別顯十度。如次十度，各有又出，以為揀別。其間深旨，如理思之。後「如說菩薩諸波羅蜜」下類通餘法。種種行法者，神通度生、菩提分等。二出演說本行身，中四：一出能說之身；二「於彼一切眾生」下明演法之聲；三「以如是等聲」下顯所說之法；四「如是說時」下彰說之益，前二後一，可知。三所說法，中二：先說本行十度行法、後「又說」下類通所餘行法。今初忍中，惡作屬身、惡說屬口。禪中有六句：一名體、二資緣、三造修、四獲得、五治障、六起用。下之五度句雖多少，例此可知。般若中，日約破闇，雲約演法，藏顯包含。方便中，體性通事理，理趣謂意趣。後類通餘行中，具四菩薩行，思之。二覩用獲益，即證入法界。於中三：初顯證因緣、次「則得」下正明證入、後「何以」下徵釋所由。三慶益稱讚中，十偈分四：初一偈現說之因、次一現說之意、次六現說體相皆即寂之用、後二總結現說無礙。第三「爾時善財」下明出所因。於中，先興二問；後具二答，於中，先以偈答、後會古今。前中，總九十一頌，分二：前七十九頌答發心久近、後十二頌答得法時節。前中有十復次，初寂靜音劫，正是發心之時，有三十一頌，分六：初一偈總標、二有八偈顯其本生、三有十偈明發心本事、四一偈正顯發心、五六偈明發後之德、六有五偈轉值餘佛。未得慧眼者，未得十解正慧明故。二天勝劫中，有四偈半。無而計為有者，未解即心自性故。餘之八劫，偈數可知。三梵光明劫中，未能明了法者，未了十行真實行法故。四功德月劫，未得善巧迴向深智趣佛智海故。五寂靜慧劫，未得地上二空真如清淨法故。六善出現劫，未淨修道之障故。七集堅固王劫，未得六地緣生深順之忍。八妙勝主劫，修最勝道者，六地般若為勝道故。九千功德劫，未得八地淨無生忍故。十無著莊嚴劫，四頌半，但言供養者，下明得法故。又前次第皆言未得，後後則已得前前。思之。亦可初劫已得初地、未得第二，乃至第九未得第十地，第十劫中方得圓滿故。其劫名亦順地義，如文思之。第二「次有佛出現名為功德幢」下答得法時節中，即前無著劫得此法也。於中二：初四偈得無功用之三地，謂八地無依大願、九地滅定總持、十地成如來力；後八結成普賢行位，於中三：初四偈半牒舉大心之始；次二偈半明成德之終；後一偈總結圓滿，因果圓融初後該徹，故入普賢道。二結會。

Third, from "entered the banner of universal joy" onward, she reveals her own dharmadhātu; that is, she reveals its marks in advance, which corresponds in meaning to answering the inquiry. Here there are three parts: first, she marks the name and the essence; next, she reveals the karmic functioning; later, she explains its causes. Now, for the first part: Subduing everything completely is "great power." Suiting all capacities everywhere, it is therefore called "universal joy." Demolishing [defilements] and being elevated and prominent, it is therefore named "banner."
Second, from "upon her body" onward, she explains the karmic functioning, within which there are three parts: first, she reveals functioning that is boundless; next, from "At that time Sudhana, having seen and heard" onward, [he] perceives the functioning and attains benefit; later, from "At that time, Sudhana, having attained this" onward, he celebrates the benefit and expresses praise. In the first part, it refers to the fact that the clouds of bodies from her pores are inexhaustible. Here there are two parts: first, she sets forth the bodies that universally speak of the cultivation of practice; later, from "Furthermore, from each and every pore" onward, she sets forth the bodies that expound her original practice. In the former part there are three: first, a general introduction, which also explains the name; next, from "namely" onward, she individually reveals the ten pāramitās. Corresponding to the ten pāramitās in order, each has a further emergence to serve as a distinction. The profound purports therein should be contemplated in accordance with the principle. Later, from "just as [she] spoke of all the pāramitās of a bodhisattva" onward, by analogy this encompasses the remaining dharmas. The "various dharmas of practice" are supernormal powers, saving sentient beings, the factors of bodhi, and so forth.
Second, the bodies that expound her original practice has four parts: 1. setting forth the bodies capable of expounding; 2. from "unto all those sentient beings" onward, explaining the sounds that expound the Dharma; 3. from "with such sounds as these" onward, revealing the Dharma that is expounded; 4. from "at the time of so speaking" onward, manifesting the benefit of the exposition. The first two and the last one can be known [from the text].
Three, the Dharma expounded has two parts: first, she expounds the practice-dharmas of the ten pāramitās of her original practice; later, from "further expounded" onward, by analogy this encompasses the remaining practice-dharmas. Now, in the first, patience, bad actions belong to the body, and bad speech belongs to the mouth. In dhyāna there are six lines: 1. the name and essence; 2. supportive conditions; 3. production and cultivation; 4. attainment; 5. remedying obstructions; 6. giving rise to functioning. Although the lines in the five pāramitās below vary in number, they can be understood by analogy with this. In prajñā, the sun is interpreted in terms of destroying darkness, clouds are interpreted in terms of expounding the Dharma, and the treasury reveals containment. In expedients (upāya), the essence and nature encompass both phenomena and noumenon, and "principle and purport" refers to the underlying intent. Later, in analogously encompassing the remaining practices, it contains the four bodhisattva practices, which should be contemplated.
Second, perceiving the functioning and attaining benefit is precisely realizing and entering the dharmadhātu. Here there are three parts: first, revealing the causes and conditions of realization; next, from "then attained" onward, directly explaining realization and entry; later, from "why" onward, questioning and explaining the reason.
Third, in celebrating the benefit and expressing praise, the ten gāthās are divided into four: the first gāthā gives the causes for the present teaching; the next one gives the intention of the present teaching; the next six show that the essence and marks of the present teaching are all functionings that are identical to quiescence; the last two summarize that the present teaching is unobstructed.
Third, from "At that time Sudhana" onward, she explains the causes. Here, two questions are first raised, and two answers are subsequently fully given. Within the answers, she first answers in verse and later correlates the ancient and the present. In the former, there are ninety-one verses in total, divided into two: the first seventy-nine verses answer how long ago she generated the mind [for bodhi], and the last twelve verses answer the time and season when she attained the Dharma. In the former part there are ten repetitions. First, the Kalpa of the Quiescent Sound is precisely the time when she generated the mind; it has thirty-one verses, divided into six: the first verse generally marks [it]; second, there are eight verses revealing her original birth; third, there are ten verses explaining the original events of generating the mind; fourth, one verse directly reveals the generation of the mind; fifth, six verses explain the virtues after generating [the mind]; sixth, there are five verses on encountering further Buddhas in succession. "Not having attained the eye of wisdom" refers to not yet having attained the luminous, correct wisdom of the ten understandings. Second, in the Kalpa of Heavenly Excellence, there are four and a half verses. To conceive non-existence as existence means she had not yet understood the self-nature that is identical to mind. The number of verses in the remaining eight kalpas can be known [from the text]. Third, in the Kalpa of Brahma Radiance, "unable to clearly understand the Dharma" means not yet understanding the true and actual practice-dharmas of the ten practices. Fourth, in the Kalpa of the Moon of Merit, she had not yet attained the profound wisdom of skillful dedication (pariṇāmanā) to advance toward the ocean of the Buddha's wisdom. Fifth, in the Kalpa of Quiescent Wisdom, she had not yet attained the pure dharma of the twofold emptiness and tathatā on the stages. Sixth, in the Kalpa of Good Manifestation, she had not yet purified the obstacles of the path of cultivation. Seventh, in the Kalpa of the Assembly of the Firm King, she had not yet attained the patience of deep accord with conditioned arising on the sixth stage. Eighth, in the Kalpa of the Wondrously Superior Master, cultivating the most supreme path refers to the prajñā of the sixth stage being the superior path. Ninth, in the Kalpa of a Thousand Merits, she had not yet attained the pure patience of the non-arising [of dharmas] on the eighth stage. Tenth, in the Kalpa of Non-attachment Adornment, there are four and a half verses; that it only speaks of making offerings is because the attainment of the Dharma is explained below. Furthermore, in the preceding sequence it always says "not yet attained," whereas in each subsequent one she has already attained each preceding one; this should be contemplated. Alternatively, in the first kalpa she had already attained the first stage and had not yet attained the second, and so on up to the ninth where she had not yet attained the tenth stage, because only in the tenth kalpa did she attain fulfillment. The names of the kalpas also accord with the meanings of the stages, which should be contemplated according to the text.
Second, from "Next there was a Buddha appearing named Banner of Merit" onward, in answering the time and season of attaining the Dharma, it was precisely in the preceding Kalpa of Non-attachment that she attained this Dharma. Here there are two parts: the first four verses concern attaining the three effortless stages—namely, the great vows without reliance of the eighth stage, the dharani of the cessation-attainment of the ninth stage, and the realization of the Tathāgata's powers of the tenth stage; the last eight conclude by completing the station of Samantabhadra's practices. Here there are three parts: the first four and a half verses recapitulate the beginning of the great mind; the next two and a half verses explain the end of perfecting virtues; the last one verse summarizes completion—cause and effect are perfectly interpenetrated, and the beginning and the end are completely pervaded, so that she enters the path of Samantabhadra. Second is the concluding correlation.