大方廣佛華嚴經疏 60.10

60.10

第二「是時文殊」下見聞證入。此下即是所漏脫文義，如前說然。以極照無二心境兩亡故，略無敬問。信解雙絕故，不見現身而反照。未移信心，故申右手。又不見乃為真見，但了自心空般若故。文中三：一摩頂攝受。過百一十由旬者，徹過前位故。始信該於極果，故曰遙申。隨順行成，故曰右手。然過城約超封域，由旬明超數量。又前越諸位斷德，後越諸位智地。按頂表於攝受，亦以普法置心頂故，信至極故。二「作如是言」下誨示法門，即舉失顯得，謂若離信根等、不了法性等，反顯善財有信根等、能了法性等。於中先列所闕行法。文有九句，前七闕因：一闕行本故；二求小故心劣，處生死而憂悔；三橫不具；四豎不進；五滯一善；六不廣求；七不起無住行願。後二闕緣。後「不能了」下不能成益中，有十五句，前六約所知理事、後九約能知分齊，例前諸文，思之。又前九中，初一信根是所闕因，餘皆不能成益。約法功歸於信，約人前友之法皆由文殊。三「是時文殊」下結益歸本。於中十句：前九結益甚深，初一總、餘八別。前智光明即般若方便，後無邊智即智波羅蜜。普賢行道場者，舉足下足皆與普賢行相應故。自所住處者，即是法界，是文殊大智無住住故。又普賢道場即法界理，自所住處即文殊智，此亦義同示於後友普賢之境。後一句攝用歸本，所作竟故。信窮智境，信相便亡，故云不現。第三「於是善財」下轉遇勝緣修行敬事。然此諸友及後普賢皆無指授者，表證法界離此彼相故。此三千友乃有多義：一者成前，尚是文殊之益；二者順後，為入理方便。又通論諸友，更分三分：初文殊一人，為信心之始；次至後文殊，為智滿之終，故此總見三千等友；後之普賢，理智無二。又前諸友一一各逢即是純門，此中諸友一時頓見即顯雜門，後普賢一人具前諸友即純雜無礙。又此諸友所得法門，受行各別，文所不具，結廣從略，故總云三千耳。

Second, from "At that time, Mañjuśrī…" onward is seeing, hearing, and realizing entry. From here below is precisely the omitted text and meaning, as explained previously. Because the ultimate illumination is non-dual and mind and object are both obliterated, paying homage and inquiring are omitted. Because faith and understanding are both transcended, he does not see the manifestation of his body, yet reflecting back, his faithful mind has not shifted; hence [Mañjuśrī] extends his right hand. Moreover, non-seeing is true seeing, merely comprehending one's own mind's empty prajñā. In the text there are three parts: 1. Stroking his head and receiving him: "traversing one hundred and ten yojanas" means completely traversing the preceding stages. Because initial faith encompasses the ultimate fruition, it is said that he "extends it from afar." Because compliant practice is accomplished, it is called the "right hand." Traversing cities refers to transcending territorial bounds, while yojanas clarify transcending numerical measure. Moreover, the former transcends the virtue of severance of the stages, while the latter transcends the wisdom-grounds of the stages. Pressing the crown of the head symbolizes receiving him, and also because the universal Dharma is placed upon the crown of the heart, faith having reached its culmination. 2. From "uttered these words" onward instructs and demonstrates the dharma-gate, which highlights attainment by showing deficiency: namely, if one is separated from the faculty of faith, etc., or fails to comprehend the dharmatā, etc., conversely revealing that Sudhana possesses the faculty of faith, etc., and can comprehend the dharmatā, etc. In this, the dharmas of practice that are lacking are first listed. The text has nine phrases; the first seven lack causes: first, lacking the basis of practice; second, seeking the small, the mind is base, and dwelling in saṃsāra one grieves and regrets; third, horizontally incomplete; fourth, vertically not advancing; fifth, stagnating in a single good; sixth, not seeking broadly; seventh, not giving rise to unattached practices and vows. The last two lack conditions. Next, within "cannot comprehend…" onward regarding inability to achieve benefits, there are fifteen phrases: the first six concern the known noumenon and phenomena; the latter nine concern the scope of the knowing [subject]; by analogy with the previous passages, reflect upon this. Furthermore, among the first nine, the first one, the faculty of faith, is the lacking cause, while the remainder all concern inability to achieve benefits. In terms of Dharma, the merit is attributed to faith; in terms of persons, the dharmas of the previous friends all derive from Mañjuśrī. 3. From "At that time, Mañjuśrī…" onward concludes the benefits and returns to the source. In this there are ten phrases: the first nine conclude with the profound benefits—the first is general, the remaining eight are specific. The former light of wisdom is the expedient of prajñā; the latter boundless wisdom is the wisdom pāramitā. "The bodhimaṇḍa of Samantabhadra's conduct" means that lifting a foot or setting down a foot both correspond with Samantabhadra's conduct. "Where he himself abides" is precisely the dharmadhātu, which is the non-abiding abiding of Mañjuśrī's great wisdom. Moreover, Samantabhadra's bodhimaṇḍa is the noumenon of the dharmadhātu, and the place of his own abiding is Mañjuśrī's wisdom; this also has the same meaning of indicating the subsequent friend, the realm of Samantabhadra. The final phrase gathers function back to the source, since what was to be done is completed. When faith exhausts the realm of wisdom, the marks of faith vanish; hence it says "did not appear." Third, from "Thereupon, Sudhana…" onward turns to encounter superior conditions and cultivate respectful service. However, that these friends and the subsequent Samantabhadra give no instructions symbolizes that realization of the dharmadhātu is free from marks of this and that. These three thousand friends have multiple meanings: first, they bring the preceding to completion, still being the benefit of Mañjuśrī; second, they accord with what follows, serving as expedients for entering noumenon. Furthermore, discussing all friends generally, they are further divided into three parts: first, Mañjuśrī alone is the beginning of the mind of faith; next, reaching the later Mañjuśrī is the culmination of the fullness of wisdom, so here he universally sees three thousand and more friends; the subsequent Samantabhadra represents the non-duality of noumenon and wisdom. Moreover, meeting the previous friends one by one is the pure gate; seeing the friends here all at once reveals the mixed gate; and the subsequent single Samantabhadra possesses all the preceding friends, which is the non-obstruction of the pure and the mixed. Furthermore, the dharma-gates obtained by these friends and their practices are each distinct, but because the text does not record them fully, condensing the extensive into the brief, it simply speaks in general of three thousand.