大方廣佛華嚴經疏 60.6

60.6

第二「善男子如汝所問」下正授法界。於中四：一授法體、二顯法名、三窮嚴因之本源、四覈正報之性相故。初中四：一攝入方便、二加令證入、三見所證境、四事訖起定。初中，先牒問勸證（已下入第七十九經）；後「爾時善財」下求證方便。第二「爾時彌勒」下加令證入。先約緣加，令其就法亡言會旨，則佛法門開，故云前詣等。即開理智門，示令其悟入也。後「善財心喜」下約因自證，悟佛知見則入法界。從迷之悟，加行趣入，有門理之殊。證已契合，能所兩亡，即妄而真，更無入處，故云還閉。第三「見其樓閣」下明見所證境。於中二：先別明所見、後總顯見相。前中六：一見依報、二見正報、三見伴菩薩、四見諸佛、五見閣中主閣、六總見嚴具作用，然此六皆是悲智之中所有。今初，先見、後益。前中三：一直見一重莊嚴，有標、列、結。同虛空者，稱法性故。次「又見其中」下依中有依。一中見多，即微細門，亦主伴門。後「善財童子」下一處見多，即相在門。二「爾時」下明得益。第二「纔始稽首」下見正報，中二：先總標、「所謂」下別顯。於中五：一見初發心時；二「或見初得慈心」下見其修行得法時；三「或見彌勒為轉輪」下隨類攝生時四「或復見為護世」下見處會說法，於中，先明所處會殊、後「或見讚說初地」下顯所說之法；五「或見彌勒於百千」下總見行用。第三「或見諸菩薩」下明見伴菩薩身雲演法，即前與無量眷屬。第四「或復於中見諸如來」下明見諸佛攝化之德。第五「又復於彼」下見閣中主閣，別明慈氏一生當作。於中，先見、後「爾時」下得益，可知。第六「復聞一切」下見聞嚴具作用，於中十段：一聞網等演法，於中三：一近聞、次「又聞某處」下遠聞、後「善財」下得益；二見寶鏡作用；三見寶柱放光；四見寶像威儀；五見瓔珞等出生；六蓮華重現；七寶地現像；八樹現半身，兜沙羅者，此云霜氷；九半月現光；十壁現本事，於中初見慈氏修行隨類攝生、後「又見」下覩所事友勸喻善財。二「爾時善財」下總顯見相，先法、後喻。今初。謂何力能見？以何眼見？將何智見？依何位見？於何處見？如經屬之，及結前來所不說境。後「譬如」下喻顯見相。所以有十喻者，所喻別故。然有二意：一喻能見因緣不同故、二喻所見境相別故。具初意者，十中初一總喻能見所見皆如夢事，大小無礙等，如喻合文尋之；餘九皆別。二喻自因力，隨自業故，凡命將終故。三四並喻緣力龍鬼所持故，然鬼持自他不同，龍持自他同體。五喻友依報力。六是定力。七喻性空力。八喻法界自在力。九喻智定無二力，大智海印之三昧故。十幻智自在力。二約所喻境相別者，亦初總、餘別。別中，一臨終現業喻，喻所見冥應；二非人所持喻，喻所見能說；三龍宮淹久喻，喻念劫圓融；四梵宮廣現喻，喻一多無礙；五遍處定境喻，喻所見明了；六乾城依空喻，喻事理無礙；七同處異見喻，喻隱顯自在；八海現三千喻，喻頓現遠近；九幻現眾多喻，喻所見純雜無礙。第四「爾時彌勒」下事訖起定。於中四：一警覺令起。亦彈指者，前來得旨所謂忘言，此中得旨令不滯寂。二「法性」下略示體相。初句標；「此是」下釋所見之相，從法智緣生，緣生故無自性，故云如是自性如幻夢等。悉不成就者，結成上義，從緣無性故事不成就，無性從緣故理不成就。由不守自性故，能從緣成上之法，雖成不離法性故，即事得云法性如是，亦是性自具故。三「爾時」下得旨而起。四「彌勒告」下問答所見。約問親證，推之在因，云住不思議。答中謙敬，推之在緣，云善友力。師資互推，反常情也。第二「聖者」下顯法名，先問、後答。答中，先明主門、後「善男子」下眷屬。前中，三世一切境界者，即此所入所見之境。不忘念智者，即能入能現之智。良以三世一如故念劫圓融，隨一世中現三際之境，智入三世了法空寂，與如冥契故，一念之中無所不見。莊嚴藏者，有二義：一以法性嚴故，一莊嚴中包含出生無盡嚴具，如一閣中見多閣等。二以無礙智契圓融境，嚴如來藏則本具諸法故。上云法性如是，非是新成故。此門中具不可說解脫。第三「善財問言」下窮嚴因之本源。於中有二問答：初番窮其所歸，由上覩希奇攝力之後忽然而失，故問其去處。答中以從本流末故來，攝末歸本故去，去不異來，故引之於來一時併答。後番彰其本起。於中先問。雖蒙引歸來處，既不究終歸，寧知本起？故復尋之。答中，先法、後喻。法中，先相、後性。謂智力緣作故來，智力緣加故住。既從緣來，則無來去，故此嚴事非在閣中而住，亦非別處持來。從緣而來故非集，緣謝則滅故非常。若先定有來處則墮常過，先有今無則為斷滅。既離斷常，何有生滅一異等相？故云遠離一切。後喻，有二：先龍王降雨喻，偏喻無來之來。合中不住內者，菩薩力故。不住外者，自善力故。以內外因緣互奪，則內外兩亡。後幻師現幻喻，雙喻來去則無來去。第四「善財童子言大聖」下覈正報之性相。於中二：先問從來、後問生處。前中，先問、後答。問中，上見慈氏從餘處來，遽即設敬問法，未遑諮問所從。故此因前嚴事之來，便問來處。答中，有三來處：一約體，實法身即無來之來，來即無來，文有十對，思之。二「善男子菩薩從大悲」下約相，實報從萬行中來，亦猶《淨名》從萬行道場來矣。三「汝問我」下約用，化現隨機熟處而來。此三即法、報、化身，亦體相用，亦理行事。又初唯理，後唯事，中一具理事。摩羅提者，具云摩羅耶提數。摩羅耶者，此云鬘施，即山名也。提數云中，謂其山在此國中故，或國中近此山故。瞿者地也，波羅云守護，即守護土地及心地故。第二「善財」下問答生處。問中，由前云從生處來，故今窮之。答中二：先通明諸菩薩生處、後別顯慈氏生處。前中三：初正答生處、次明生緣眷屬、後校量顯勝。今初有十，皆上句為能生之行，下句為所生之家。謂若發菩提心，則是菩薩，名為生家。若有深心，則見善友。若得諸地，則滿諸度。教化眾生，即是覺他。有智慧故了法無生，有方便故不取無生之相，不滯二乘之寂，故生無生忍家。餘可思準。又上句亦通所生，思之。二「善男子」下明生緣眷屬，有二十句。般若為母方便為父者，略有三義：一實知虛凝與陰俱靜，權智流動與陽齊波故。二親生法身實由般若，若無方便多共二乘，成菩薩種乃由方便故。三者內解外濟如父母故。次檀以福資、尸以防護。餘可思耳。三「善男子菩薩如是」下校量顯勝。於中二：先總辨生家勝、後「生於如是尊勝家」下別彰智勝。第二「善男子我身」下別顯慈氏生處。於中二：先彰實報等周法界。文有十句，初句總、次八別、後一結。二「我為化」下顯為順機當現生殊。於中，先明現生。拘吒者，此云樓閣，此聚落中多樓閣故，或慈氏閣在此中故。後「我為隨順」下明當生。於中，先正顯當生所為。如蓮華者，有三義：一釋迦下種，彼華開故；二昔因含果如華未開，因亡果現故如蓮華開；三聞熏含實如蓮未開，見實亡言故云開悟。《智論》云「菩薩善根，不遇如來智慧日光，翳死無疑。」通證前義。後「我願滿」下結會三聖。言俱見我者，亦有三意：一俱助化故；二善財表行、文殊信智，成正覺時俱證此故；三者文殊古佛、善財當佛、慈氏現佛，三世圓融浩然大均，故云俱見。

Second, from "Good son, as you have asked" downward directly confers the dharmadhātu. Here there are four [parts]: 1. conferring the essence of the Dharma; 2. revealing the name of the Dharma; 3. plumbing the primal source of the causes of the adornments; 4. investigating the nature and marks of the primary reward. In the first there are four [parts]: 1. the skillful means for gathering [him] into it; 2. conferring empowered attainment; 3. seeing the realm attained; 4. the conclusion of the event and rising from samādhi. In the first, first the question is taken up to encourage realization (from here down enters the seventy-ninth fascicle of the sūtra); afterwards, from "At that time Sudhana" downward, he seeks the skillful means for realization. Second, from "At that time Maitreya" downward, empowered attainment is conferred. First, empowerment through conditions is addressed, causing him to access the Dharma, forget words, and accord with the purport, whereupon the gate to the Buddha-Dharma opens; thus it says "went before," etc. This is opening the gate of noumenon and wisdom, revealing it to cause him to be awakened and enter. Afterward, from "Sudhana's heart rejoiced" downward, self-realization through causes is addressed: when one awakens to the knowledge and vision of the Buddha, one enters the dharmadhātu. From delusion to awakening, in approaching via preparatory practice, there is a distinction between gate and noumenon. Once realized, there is conformity, where subject and object both vanish; the illusory is itself the real, and there is no further place of entry; hence it says "closed again." Third, from "saw its tower" downward explains the seeing of the realm attained. Here there are two [parts]: first, specifically explaining what was seen; afterward, generally showing the marks of the seeing. In the former there are six: 1. seeing the dependent reward; 2. seeing the primary reward; 3. seeing the companion bodhisattvas; 4. seeing the Buddhas; 5. seeing the main tower within the towers; 6. generally seeing the functions of the adornments; yet these six are all contained within compassion and wisdom. Now, the first: first the seeing, afterward the benefit. In the former there are three: first, directly seeing a single layer of adornment, which has indication, enumeration, and conclusion. "Equal to empty space" means it accords with the dharmatā. Next, from "also saw therein" downward, within the dependent there is further dependent [reward]. Seeing many within one is the gate of subtlety, and also the gate of principal and companion. Afterward, from "Sudhana" downward, seeing many in one place is the gate of mutual inclusion. Second, from "At that time" downward explains obtaining benefit. Second, from "having just prostrated" downward, seeing the primary reward has two [parts]: first, a general indication; from "namely" downward, a specific explanation. In this there are five: 1. seeing the time of the initial aspiration; 2. from "or seeing the initial attainment of the mind of loving-kindness" downward, seeing the time of his cultivation and obtaining of the Dharma; 3. from "or seeing Maitreya as a wheel-turning [king]" downward, gathering in sentient beings according to their types; 4. from "or seeing him as a world-guardian" downward, seeing him in assemblies expounding the Dharma, wherein it first explains the distinctions among the assemblies he is in, and afterward, from "or seeing him praising and expounding the first stage" downward, shows the Dharma he expounds; 5. from "or seeing Maitreya for hundreds of thousands" downward, generally seeing his practices and functions. Third, from "or seeing the bodhisattvas" downward explains seeing the companion bodhisattvas as clouds of bodies expounding the Dharma, which are the previously mentioned countless retinue. Fourth, from "or seeing the Tathāgatas therein" downward explains seeing the virtues of the Buddhas gathering in and transforming [beings]. Fifth, from "and again therein" downward, seeing the main tower within the towers specifically explains what Maitreya is to accomplish in one lifetime. In this, first is the seeing, and afterward, from "At that time" downward, the obtaining of benefit, which can be understood. Sixth, from "further heard all" downward, seeing and hearing the functions of the adornments has ten sections: 1. hearing the nets and so forth expound the Dharma, wherein there are three: first hearing near, next from "also heard in a certain place" downward hearing far, and afterward from "Sudhana" downward obtaining benefit; 2. seeing the functions of the jeweled mirrors; 3. seeing the jeweled pillars emit light; 4. seeing the deportment of the jeweled images; 5. seeing the arising of necklaces and so forth; 6. the lotus flowers reappearing; 7. images appearing on the jeweled ground; 8. half-bodies appearing from the trees—tuoshaluo (tuṣāra) means frost and ice here; 9. half-moons emitting light; 10. the walls displaying past deeds, wherein first is seeing Maitreya cultivating and gathering in sentient beings according to their types, and afterward from "also saw" downward beholding the friends he served admonishing Sudhana. Second, from "At that time Sudhana" downward generally shows the marks of the seeing, first in terms of Dharma, afterward through metaphors. Now, the first. By what power could he see? With what eye did he see? With what wisdom did he see? Relying on what station did he see? In what place did he see? As the sūtra assigns these, as well as concluding the realms not spoken of before. Afterward, from "Just as" downward, metaphors show the marks of the seeing. The reason there are ten metaphors is that what they illustrate is distinct. However, there are two meanings: 1. illustrating the different causes and conditions of the ability to see; 2. illustrating the distinctions in the marks of the realms seen. As for having the first meaning: of the ten, the first generally illustrates that both the ability to see and what is seen are like dream events, large and small without obstruction, etc., to be investigated as the metaphor matches the text; the remaining nine are all specific. The second illustrates the power of one's own cause, following one's own karma, as when an ordinary being's life is about to end. The third and fourth both illustrate the power of conditions, being possessed by dragons or spirits; however, spirit possession differs for oneself and others, while dragon possession shares the same substance for oneself and others. The fifth illustrates the power of the friend's dependent reward. The sixth is the power of samādhi. The seventh illustrates the power of the emptiness of intrinsic nature. The eighth illustrates the power of sovereignty in the dharmadhātu. The ninth illustrates the power of the non-duality of wisdom and samādhi, because of the samādhi of the great wisdom of the ocean-imprint. The tenth is the power of the sovereignty of illusory wisdom. Second, regarding the distinctions in the marks of the realms illustrated, the first is also general and the rest specific. Among the specific: 1. the metaphor of karma appearing at the end of life illustrates that what is seen corresponds in secret; 2. the metaphor of being possessed by a non-human illustrates that what is seen can speak; 3. the metaphor of lingering long in the dragon palace illustrates the perfect interpenetration of moments and eons; 4. the metaphor of vast displays in the Brahmā palace illustrates the non-obstruction between one and many; 5. the metaphor of the realm of the totality-absorption (kṛtsna-samādhi) illustrates that what is seen is clear and distinct; 6. the metaphor of the city of the Gandharvas relying on space illustrates the non-obstruction between noumenon and phenomena; 7. the metaphor of different perceptions in the same place illustrates sovereign concealment and display; 8. the metaphor of the ocean reflecting the trichiliocosm illustrates the simultaneous appearance of near and far; 9. the metaphor of an illusion manifesting multitudes illustrates that what is seen has unobstructed purity and mixture. Fourth, from "At that time Maitreya" downward, the event concludes and he rises from samādhi. Here there are four [parts]: 1. alerting him to rise. Snapping the fingers also means that whereas previously obtaining the purport was the so-called forgetting of words, here obtaining the purport causes him not to stagnate in quiescence. 2. From "dharmatā" downward briefly indicates essence and marks. The first phrase marks it; from "this is" downward explains the marks seen: they are produced from conditions of Dharma-wisdom, and being produced from conditions, they lack intrinsic nature; hence it says "such intrinsic nature is like an illusion, a dream, and so forth." "None are accomplished" concludes the above meaning: because they are from conditions and lack intrinsic nature, phenomena are not accomplished; because they lack intrinsic nature and arise from conditions, noumenon is not accomplished. Due to not maintaining intrinsic nature, they can accomplish the above dharmas from conditions; though accomplished, they are not separate from the dharmatā; hence, as for phenomena, one can say "the dharmatā is thus," and also that the nature itself intrinsically possesses them. 3. From "At that time" downward, he grasps the purport and rises. 4. From "Maitreya addressed" downward, question and answer about what was seen. The question regards direct realization, attributing it to internal causes, saying "abiding in the inconceivable." The answer shows humility and respect, attributing it to conditions, saying "the power of good friends." Master and disciple defer to each other, contrary to ordinary convention. Second, from "Holy One" downward reveals the name of the Dharma, first asking and afterward answering. In the answer, first the primary gate is explained, and afterward, from "Good son" downward, the retinue. In the former, "all realms of the three times" is precisely this realm entered and seen. "Wisdom of unforgotten mindfulness" is the wisdom capable of entering and manifesting. Truly, because the three times are of one suchness, moments and eons are perfectly interpenetrated; in any one time the realms of the three boundaries are manifested; wisdom enters the three times and comprehends dharmas as empty and quiescent, intimately tallying with suchness; hence within a single thought-moment there is nothing not seen. "Treasury of adornments" has two meanings: 1. because it is adorned with the dharmatā, within a single adornment inexhaustible adornments are contained and produced, as when seeing many towers within one tower, etc. 2. Because unobstructed wisdom accords with the perfectly interpenetrating realm, adorning the tathāgatagarbha, all dharmas are fundamentally possessed; as stated above, "the dharmatā is thus," not newly accomplished. This gate contains ineffable liberations. Third, from "Sudhana asked, saying" downward plumbs the primal source of the causes of the adornments. Here there are two pairs of questions and answers: the first pair plumbs that to which they return; since after beholding the marvels and the power of gathering they suddenly vanished, he asks where they went. In the answer, because going from the fundamental to the derivative is coming, and gathering the derivative back to the fundamental is going, and going is not different from coming, [Maitreya] refers to coming and answers both at once. The latter pair reveals their primal arising. Here first is the question. Although directed back to the place of coming, since one has not investigated the ultimate return, how can one know the primal arising? Hence he seeks it again. In the answer, first is Dharma, afterward metaphor. In the Dharma, first are marks, afterward nature. That is, made through the conditions of the power of wisdom, they come; empowered through the conditions of the power of wisdom, they abide. Since they come from conditions, there is no coming and going; hence these adorned phenomena do not abide within the tower, nor are they brought from another place. Coming from conditions, they are not an accumulation; conditions ending, they cease, hence they are not eternal. If they previously had a fixed place of origin, they would fall into the fault of permanence; if existing previously and absent now, that would be annihilation. Since they are free from permanence and annihilation, how could there be marks of arising, ceasing, oneness, difference, and so forth? Hence it says "far removed from all." Afterward, metaphors are two: first, the metaphor of the dragon king sending down rain particularly illustrates the coming of non-coming. In the application, "not abiding within" is due to the power of the bodhisattva; "not abiding without" is due to the power of one's own goodness. When internal and external causes and conditions mutually negate, then both inside and outside vanish. Afterward, the metaphor of the magician displaying an illusion illustrates both coming and going as being without coming and going. Fourth, from "Sudhana said: 'Holy One'" downward investigates the nature and marks of the primary reward. Here there are two [parts]: first, asking whence he came; afterward, asking his birthplace. In the former, first is the question, afterward the answer. In the question, having seen Maitreya come from elsewhere above, he hurriedly paid homage and asked about the Dharma, having had no leisure to inquire whence he came. Thus, by occasion of the previous coming of the adorned phenomena, he now asks about his place of coming. In the answer, there are three places of coming: 1. in terms of essence, the true dharmakāya is the coming of non-coming, coming being non-coming; the text has ten pairs, consider this. 2. From "Good son, the bodhisattva from great compassion" downward, in terms of marks, the true reward-body comes from the myriad practices, just as Vimalakīrti came from the bodhimaṇḍa of myriad practices. 3. From "You ask me" downward, in terms of function, the transformation-body manifests, coming according to where faculties have matured. These three are the Dharma-, reward-, and transformation-bodies, and also essence, marks, and function, as well as noumenon, practice, and phenomena. Moreover, the first is solely noumenon, the last solely phenomena, and the middle one possesses both noumenon and phenomena. Malati (mālatī) is fully called Malayadeśa. Malaya means garland-bestowing, which is the name of a mountain. Deśa means among/region, meaning that the mountain is in this country, or the country is near this mountain. Gopā: go is earth, and pāla is guardian, namely guarding the land as well as the mind-ground. Second, from "Sudhana" downward, question and answer about the birthplace. In the question, because it was previously said that he came from his birthplace, he now plumbs it. The answer has two [parts]: first, generally explaining the birthplaces of all bodhisattvas; afterward, specifically revealing Maitreya's birthplace. In the former there are three: first, directly answering the birthplace; next, explaining the conditions and retinue of birth; afterward, comparing to reveal supremacy. Now, the first has ten [statements], in all of which the upper clause is the practice capable of giving birth, and the lower clause is the household into which one is born. That is, if one gives rise to the bodhicitta, one is a bodhisattva, which is called the household of birth. If one has deep resolve, one sees good friends. If one attains the stages, one fulfills the perfections. Transforming sentient beings is awakening others. Having wisdom, one comprehends that dharmas are unborn; having skillful means, one does not grasp the mark of the unborn and does not stagnate in the quiescence of the two vehicles; hence one is born into the household of the endurance of the unborn. The rest can be deduced accordingly. Also, the upper clause can also apply to what is born; consider this. 2. From "Good son" downward explains the conditions and retinue of birth, having twenty phrases. Prajñā being the mother and skillful means being the father has briefly three meanings: 1. true knowledge is empty and congealed, resting quiet with yin, while provisional wisdom is flowing and moving, riding the waves with yang. 2. The direct giving birth to the dharmakāya truly relies on prajñā; without skillful means, it is shared with the two vehicles; the completion of the bodhisattva lineage is through skillful means. 3. Inner understanding and outer salvation are like mother and father. Next, giving provides blessings, and morality protects. The rest may be considered accordingly. 3. From "Good son, the bodhisattva who thus" downward compares to reveal supremacy. Here there are two: first, generally distinguishing the supremacy of the household of birth; afterward, from "born into such a noble and supreme household" downward, specifically revealing the supremacy of wisdom. Second, from "Good son, my body" downward specifically reveals Maitreya's birthplace. Here there are two: first, revealing that the true reward-body and so forth pervade the dharmadhātu. The text has ten phrases: the first is general, the next eight specific, and the last concludes. 2. From "For the sake of transforming" downward reveals the distinct present and future births adapted to faculties. Here, first it explains the present birth. Kūṭa means tower; there are many towers in this village, or Maitreya's tower is located here. Afterward, from "For the sake of according with" downward explains the future birth. In this, first it directly reveals the purpose of the future birth. Being like a lotus flower has three meanings: 1. Śākyamuni having planted the seed, that flower blossoms; 2. former causes containing the fruit is like the flower not yet opened, and causes ending with the fruit appearing is like the lotus opening; 3. hearing and perfuming containing the real is like the lotus not yet open, and seeing the real and forgetting words is called awakening. The Mahāprajñāpāramitopadeśa says: "If a bodhisattva's roots of goodness do not encounter the sunlight of the Tathāgata's wisdom, they will undoubtedly wither and die." This generally confirms the previous meaning. Afterward, from "My vows fulfilled" downward concludes with the assembly of the three sages. Saying "both will see me" also has three meanings: 1. both assist in conversion; 2. Sudhana represents practice, Mañjuśrī represents faith and wisdom, and when achieving sambodhi, both will realize this; 3. Mañjuśrī is an ancient Buddha, Sudhana a future Buddha, and Maitreya a present Buddha; the three times are perfectly interpenetrated, vast and completely equal; hence it says "both will see [me]."