大方廣佛華嚴經疏 59.11

59.11

第二「爾時善財受行」下見敬諮問，先見、次敬、後問。初中，先覩依、後見正。今初，先受行其教，躡前起後，近躡羅剎之言，遠通前三勝友，以前二神並未有答故，即由前三位調練故，得覩斯勝報。後「即時」下正明所見。於中三：初明蓮華所證法界。自性無染，故曰蓮華。無明既開，不離心內，如從地涌。亦表性淨萬行之四，從法性地而出現故。此即十定中普賢之華也。二「於其臺」下明臺上樓觀。謂能證權實二智，依於所證而重現故。智包無外，云普納十方。總攝五位自分勝進，故云千柱行列。其一一事皆有所表，恐厭繁文。三「其樓觀」下明樓中寶座，即智體自空，故云樓中有座。空具性德，故廣顯莊嚴。二「爾時善財」下見友正報。於中二：先結前標後。前但明主座，今雙結主伴。後「所謂」下別顯身雲，於中亦二：先明身相、後顯身業。前中亦二：先明萬類難思身、後明一類超勝身。前中亦二：先顯別相、後明通體。今初，有四十身，於中或唯約事，如普遍色身；或唯約理，如十二、十三不生不滅身，以本無生起，滅亦不為滅故；或事理交徹，如第三十二、三十五無生不生色身，以事顯理故。於中無生則約自願所成，無別有生；不生則隨他而現，生即不生。餘可思準。後「如是身者」下明其通體，謂離有取蘊故。二「爾時善財」下明一類超勝身，約唯女故。二「現如是等」下明身業，中二：初總標；後「行於平等」下別顯，亦二：先明十度行，唯精進在於忍前，餘皆如次。謂初明檀；次「出生」下戒，戒能生長故；三「修習」下進；四「觀察」下忍；五「具眾」下定；六「恒轉」下般若；七「見諸如來」下方便；八「成就大願」下願；九「心恒遍入」下力；十「得佛智光」下智。後「修習一切如來」下明二嚴行。未為佛母者，是其本行故。第二「爾時善財」下設敬，自道已深故，現身等彼。上二並是住體遍應。第三「白言大聖」下諮問所以。敘文殊等者，若約等覺，則因位極故；若約會緣，從初發心，一一善友皆是所會之緣，同入比故。第三「答言佛子」下示己法界。於中三：初明體、二業用、三根源。今初，大有二義：一願大，願為一切諸佛母故；二智大，智亦二義：一權智，即能起大願、能成幻事；二實智，即是般若，生佛真身。幻亦二義：一願智體虛當相名幻故。上文云「幻智即是菩薩，菩薩即是幻智」故，能無不為。二者即智所作生佛之義，謂於己身不壞小而廣容，若於佛身無生起而現起。又願收普賢、智收文殊，皆入大幻，同為般若，亦名佛母。二「是故常為」下業用，中二：先總、後「佛子如我」下別。於中有四：一為現在遮那母；二「善男子如今」下為過去諸佛母；三「如此世界」下為賢劫千佛母，義通三世；四「如於此三千」下結通橫竪無窮。初中二：先標為剎海舍那母、後「又善男子」下別顯生佛之相。於中四：第一毛光為先相，於中五：一光入身；二光現變；三見八相；四現因果；五令身難思，謂不大而容十方故。第二「爾時菩薩」下正明自在入胎。於中亦五：一眷屬翼從、二菩薩現通、三光明息苦、四現變入胎、五入已遊步。第三「又念念中」下腹包眾海難思。第四「善男子如此」下舉此類於百億。本來無二者，稱一性故。非一處住者，體周遍故。非多處住者，不如事故。又上句不壞多故，下句不壞一故。又上句理如事故，下句事如理故。又一與多相即入故。此並釋中智幻之義。下二三四段，文並可知。第三「爾時善財」下辨法根源，先問、後答。答中六：一輪王久遠。言非後身菩薩所知者，顯唯佛知非但久遠，亦顯時無時相，佛智契故。二「彼王城」下有佛魔來。三聖帝助降，表智王助體，本覺現故。此時已得菩薩神通，明今始成，非實始也。四場神興願，智假慈興，故神生子想。五結會古今。六為母普周。前來為生時之母，即是願母；此明為成道時母，即智母矣。臍中放光者，生長同氣之所，表佛佛皆從無二理生故。後三段可知。

Second, from “At that time, Sudhana accepted and practiced” downward, is seeing, paying respect, and inquiring: first seeing, next paying respect, and afterward inquiring. In the first part, he first beholds the dependent [environment], and afterward sees the primary [person]. In this first section, he first accepts and practices her teaching, connecting the preceding to initiate what follows—closely following the words of the rākṣasī, and distantly connecting to the three preceding excellent spiritual friends; because the previous two spirits had not yet given answers, it is precisely through the training of the previous three stations that he is able to behold this supreme recompense. Afterward, from “At that moment” downward, directly clarifies what is seen. In this there are three: First, it clarifies the lotus flower as the realized dharmadhātu. Because its self-nature is undefiled, it is called a lotus flower. Ignorance having opened, it is not separated from within the mind, like springing up from the ground. It also signifies the four [qualities] of the innately pure myriad practices, because they emerge from the ground of dharmatā. This is the flower of Samantabhadra among the ten samādhis. Second, from “Upon its terrace” downward, clarifies the multi-storied pavilions on the terrace. This means that the two wisdoms, expedient and real, which are capable of realization, are manifested anew relying upon what is realized. Wisdom encompasses all without an exterior, hence it is said to universally contain the ten directions. It gathers in a summary way the self-portion and superior progression of the five stations, hence it is said that a thousand pillars are arranged in rows. Each and every one of these phenomena has a symbolic meaning, but for fear of prolixity [I omit them]. Third, from “In that multi-storied pavilion” downward, clarifies the jeweled throne within the pavilion; that is, the essence of wisdom is itself empty, hence it says that there is a throne within the pavilion. Emptiness is endowed with the virtues of nature, hence it extensively displays adornments. Second, from “At that time Sudhana” downward, is seeing the primary recompense of the spiritual friend. In this there are two: First, concluding the preceding and marking what follows. The preceding only clarified the main seat; now it concludes both the master and the retinue. Afterward, from “namely” downward, specifically displays the cloud of bodies. In this there are also two: first clarifying the marks of the bodies, and afterward displaying the bodily activities. In the former there are also two: first clarifying the inconceivable bodies of myriad kinds, and afterward clarifying the single kind of exceedingly supreme body. In the former there are also two: first displaying the particular marks, and afterward clarifying the common essence. In this first part, there are forty bodies: among them, some are solely in terms of phenomena, such as the pervasive physical body; some are solely in terms of noumenon, such as the twelfth and thirteenth, the non-arising and non-ceasing bodies, because fundamentally there is no arising, and ceasing also does not constitute ceasing; some have noumenon and phenomena mutually penetrating, such as the thirty-second and thirty-fifth, the physical bodies of non-arising and non-birth, because phenomena reveal noumenon. Among these, “non-arising” is in terms of being accomplished by one's own vows, with no separate arising; “non-birth” means manifesting in accordance with others, where birth is itself non-birth. The rest can be understood by analogy. Afterward, from “Such bodies” downward, clarifies their common essence, meaning they are free from the aggregates with clinging. Second, from “At that time Sudhana” downward, clarifies the single kind of exceedingly supreme body, in terms of being exclusively female. Second, from “Manifesting such” downward, clarifies bodily activities. In this there are two: first, a general indication; afterward, from “Practicing in equality” downward, a specific display, which is also two: first, clarifying the practices of the ten perfections, where only diligence is placed before forbearance, and the rest follow their proper sequence. That is, first it clarifies dāna; next, from “producing” downward, śīla, because śīla can generate and foster; third, from “practicing” downward, vīrya; fourth, from “contemplating” downward, kṣānti; fifth, from “endowed with all” downward, dhyāna; sixth, from “constantly turning” downward, prajñā; seventh, from “seeing all Tathāgatas” downward, upāya; eighth, from “accomplishing great vows” downward, praṇidhāna; ninth, from “the mind constantly penetrating everywhere” downward, bala; tenth, from “attaining the light of the Buddha's wisdom” downward, jñāna. Afterward, from “cultivating all Tathāgatas” downward, clarifies the practices of the two adornments. Not yet being a Buddha's mother refers to her fundamental practices. Second, from “At that time Sudhana” downward, shows respect: because his own path is already profound, he manifests a body equal to hers. The above two both mean abiding in the essence while universally responding. Third, from “Addressing the Great Sage, he said” downward, inquires into the reasons. Recounting Mañjuśrī and the others: if in terms of equal enlightenment, it is because the causal station is at its utmost; if in terms of integrating conditions, from the initial resolve of bodhicitta, each and every good friend is a condition to be integrated, sharing in entering the comparable. Third, from “She replied, saying: ‘Son of the Buddha’” downward, reveals her own dharmadhātu. In this there are three: first, clarifying the essence; second, the functioning of activity; third, the root source. Now in the first, “great” has two meanings: first, greatness of vow, because she vows to be the mother of all Buddhas; second, greatness of wisdom. Wisdom also has two meanings: first, expedient wisdom, which is able to give rise to great vows and able to accomplish illusory phenomena; second, real wisdom, which is prajñā, giving birth to the true body of the Buddha. “Illusion” also has two meanings: first, because the essence of vow and wisdom is empty and takes its name as illusion corresponding to its marks. As the text above says, “Illusory wisdom is precisely the bodhisattva, and the bodhisattva is precisely illusory wisdom”; therefore it leaves nothing undone. Second, it is the meaning of giving birth to the Buddha as operated by wisdom; that is, within one's own body, not destroying the small while vastly accommodating, and with respect to the Buddha's body, having no arising yet manifesting arising. Furthermore, vows encompass Samantabhadra, and wisdom encompasses Mañjuśrī; both enter the great illusion, are together prajñā, and are also named the Mother of the Buddhas. Second, from “Therefore, constantly being” downward, is the functioning of activity. In this there are two: first, general; afterward, from “Son of the Buddha, just as I” downward, specific. In this there are four: first, being the mother of the present Vairocana; second, from “Good man, just as now” downward, being the mother of all past Buddhas; third, from “Just as in this world” downward, being the mother of the thousand Buddhas of the Bhadrakalpa, the meaning extending through the three periods of time; fourth, from “Just as in this trichiliocosm” downward, concluding that it extends horizontally and vertically without end. In the first part there are two: first, marking being the mother of Vairocana in the ocean of worlds; afterward, from “Furthermore, good man” downward, specifically displaying the marks of giving birth to the Buddha. In this there are four: First, the light from the pores as a preliminary sign, in which there are five: 1. the light entering the body; 2. the light manifesting transformations; 3. seeing the eight marks; 4. manifesting cause and effect; 5. causing the body to be inconceivable, meaning not large yet accommodating the ten directions. Second, from “At that time the bodhisattva” downward, directly clarifies entering the womb at will. In this there are also five: 1. retinue escorting; 2. the bodhisattva manifesting supernormal powers; 3. the light quelling suffering; 4. manifesting transformations and entering the womb; 5. strolling after having entered. Third, from “Moreover, in thought after thought” downward, the belly containing oceans of multitudes is inconceivable. Fourth, from “Good man, such” downward, adduces this to compare with a hundred million. “Fundamentally without duality” corresponds to the single nature. “Not abiding in one place” is because the essence is pervasive. “Not abiding in many places” is because it is not like phenomena. Furthermore, the upper phrase does not destroy the many, while the lower phrase does not destroy the one. Furthermore, in the upper phrase, noumenon is like phenomena; in the lower phrase, phenomena are like noumenon. Furthermore, the one and the many are mutually identical and mutually entering. These all explain the meaning of illusory wisdom within. The second, third, and fourth sections below are all easily understood. Third, from “At that time Sudhana” downward, distinguishes the root source of the Dharma: first inquiring, afterward answering. In the answer there are six: 1. The wheel-turning king in the distant past. The statement that this is not known by bodhisattvas of their final existence reveals that it is known only by Buddhas, not only because it is distant, but also to reveal that time has no mark of time, as the Buddha's wisdom accords with it. 2. From “In that king's city” downward, there being a Buddha and Māra arriving. 3. The sacred emperor assisting in subduing, signifying the king of wisdom assisting the essence, as original enlightenment appears. At this time she had already attained the supernormal powers of a bodhisattva, clarifying that she only now accomplished them, but not truly for the first time. 4. The spirit of the bodhimanda giving rise to the vow: wisdom relies on compassion to arise, hence the spirit gives rise to the thought of a son. 5. Concluding and integrating past and present. 6. Being the mother universally. The previous was being the mother at the time of birth, which is the mother of vows; this clarifies being the mother at the time of attaining the path, which is the mother of wisdom. Emitting light from the navel is the place where shared vital breath grows and develops, signifying that all Buddhas are born from the non-dual noumenon. The remaining three sections can be understood.