大方廣佛華嚴經疏 6.4

6.4

第二總顯德行因緣者，以上列中隨宜別歎，今方總顯德行齊均。「又與」下，別得法門以為總故，前同生眾中共集善根亦是別故。又前共集，明主伴所由；今曾攝受，顯眷屬所以，影略其文。此文多勢，且分為三：初明離障見淨、二「如是」下受化根深。三「種無量」下德行圓備。初後是因、中一是緣，以因奪緣。大眾自見以緣奪因，佛力令見因緣和合，無定親疎，故因緣間說。又初段德行現深、後二因緣宿著久攝。今見即緣成因，感應道交故常居佛會。今初。離障見淨者，煩惱即煩惱障也。心垢即所知障也，此障翳心，迷所知故。言一切者，謂分別俱生、若種若現。言餘習者，二障氣分麁重麁重，如畢陵上慢、迦葉不安，今皆位極菩薩，智現情亡，證理達事心鏡瑩淨，故云已離。若諸位圓融，一斷一切斷，亦通初位。言摧重障山者，通以喻顯。以能摧道摧二障山，障體堅厚崇聳如山。又別則智障菩提、惑障圓寂，通則俱障及一切佛法，故名為重。言見佛無礙者，斷障果也。然有二義：一就能見以明無礙。由斷二礙，智明理顯，理顯故見法性身、智明故見佛智身，理智冥一見無礙身，無礙亦即涅槃。二約所見明無礙者，具十無礙，已如上說。第二「如是」下，受化根深。於中，初總、後別。初中，如是者，指前斷障之眾。劫海者，明攝時曠遠。言四攝者，即攝化之方，謂布施、愛語、利行、同事。布施是攝緣，與彼資持故。愛語是攝體，正示損益故。利行是攝處，安住善處故。同事謂釋疑，令彼決定故。後「一一」下，別示攝相。於中，向言劫海曾攝，何所攝耶？謂一一佛所。何時攝耶？種善根時。將何法攝？謂種種方便。攝相云何？謂教化成熟，教化約始、成熟就終。攝意云何？令其安立一切智道。道者因也，謂唯為佛果修佛因耳。

Second, concerning "generally revealing the causes and conditions of virtuous conduct": whereas in the listings above praise was spoken individually according to appropriateness, here only now is it generally revealed that their virtuous conduct is equal and uniform. From "and furthermore with..." downward, their individually obtaining dharma-gates is taken as the general [statement], because the earlier [mention of] gathering kuśala-mūla together among the identically-born assembly was also individual. Furthermore, the earlier gathering together explained the reason for host and companion; here, their having been gathered and embraced reveals the cause of their retinue, implicitly complementing the text. This text has many aspects and may be provisionally divided into three: first, it explains leaving behind hindrances to see purity; second, from "in this way" downward, their capacity for receiving transformation is profound; third, from "planting immeasurable" downward, their virtuous conduct is fully perfected. The first and the last are causes, and the middle one is a condition. When causes override conditions, the great assembly sees by themselves; when conditions override causes, the Buddha's power enables them to see. Causes and conditions coalesce with no fixed distinction between close and distant, so causes and conditions are explained alternately. Furthermore, the first section shows their present virtuous conduct to be profound, while the latter two show their causes and conditions of past attachments and long-term gathering. Now seeing is condition becoming cause, and because the response between resonance and guidance accords with the Dao, they constantly dwell in the Buddha's assembly.

Now, the first: "Leaving behind hindrances to see purity"—affliction is the affliction obstacle (kleśāvaraṇa). Impurity of mind is the cognitive obstacle (jñeyāvaraṇa); this obstacle obscures the mind because it deludes one regarding what is to be known. When it says "all", this refers to both the conceptually differentiated and the co-emergent, whether as seeds or manifest activity. When it says "residual propensities", this refers to the coarse, burdensome energy-traces of the two obstacles, like Pilindavatsa's residual pride or Mahākāśyapa's fidgeting. Now they are all bodhisattvas at the culmination of the stages; wisdom manifests and emotional delusion has perished; they verify noumenon and penetrate phenomena, and their mind-mirror is clear and bright; therefore it says "already left behind". If one considers the perfect interpenetration of the stages, where when one is cut off all are cut off, this also applies to the initial station.

When it says "destroying the mountain of heavy obstacles", this is explained broadly by way of metaphor: because the path capable of destroying destroys the mountain of the two obstacles, whose substance is solid, thick, towering, and steep like a mountain. Furthermore, specifically, cognitive obstacles obstruct bodhi, and delusion-obstacles obstruct complete quiescence (nirvāṇa); broadly, they both obstruct [these] as well as all Buddha-dharmas; therefore they are called "heavy".

When it says "seeing the Buddha unobstructed", this is the fruit of severing obstacles. Yet it has two meanings: first, explaining unobstructedness in terms of what is capable of seeing. Due to severing the two obstructions, wisdom is bright and noumenon is revealed; because noumenon is revealed, they see the dharmatā-body; because wisdom is bright, they see the Buddha's wisdom-body. Noumenon and wisdom merge into oneness, seeing the unobstructed body, and unobstructedness is itself nirvāṇa. Second, explaining unobstructedness in terms of what is seen: possessing the ten unobstructednesses, as already explained above.

Second, from "in this way" downward, their capacity for receiving transformation is profound. Within this, first is a general [statement] and then the particulars. In the first, "in this way" points to the aforementioned assembly that severed obstacles. "Oceans of kalpas" explains that the time of their being gathered and embraced was vast and distant. When it says "the four ways of gathering", these are the methods of gathering and transforming, namely: giving (dāna), loving words (priyavādita), beneficial action (arthacaryā), and cooperation (samānārthatā). Giving is the condition of gathering, because it provides material support to them. Loving words are the substance of gathering, because they directly demonstrate detriment and benefit. Beneficial action is the locus of gathering, because it establishes them in wholesome states. Cooperation means resolving doubts, causing them to attain certainty.

Afterward, from "at each and every" downward, it specifically shows the marks of gathering. In this: earlier it was said they were gathered across oceans of kalpas; where were they gathered? It means at the dwelling of each and every Buddha. When were they gathered? When planting kuśala-mūla. With what dharma were they gathered? It means with various expedient means. What were the marks of gathering? It means teaching and maturing them; "teaching" refers to the beginning, and "maturing" applies to the end. What was the intention behind gathering? Causing them to firmly abide in the path of omniscient knowledge. "Path" is cause, meaning they cultivated the Buddha-cause solely for the sake of the Buddha-fruit.