大方廣佛華嚴經疏 8.2

8.2

自下第八明座內眾流分，於中長分十段：一明出處、二顯眾類、三列眾名、四結眾數、五興雲供、六供眾海、七敬繞佛、八座本方、九歎德能、十申偈讚。今初。座即是總，寶等為別。「如是已」下，結廣從略。非獨輪等，故云一切。所以此能出者，良以座該法界，依正混融，一一纖塵無不廣容普遍。座所遍剎恒在座中，故從中出，非是化也。若約法空之因及法空之座，則萬行為嚴能生菩薩。二「一一」下，顯眾類皆菩薩故。三「其名」下，列眾名。出處既多，名亦多種，略舉上首十名耳，即如次十方。四「如是等」下，結眾數。嚴具非一故，有眾多剎塵。五「此諸菩薩」下，興供雲。六「彼諸」下，供眾海。眾多菩薩各興剎塵供雲，已重疊難思，況相續不絕。而諸供具皆稱雲者，乃有多義，謂色相顯然，智攬無性；從法性空無生法起，能現所現逈無所依；應用而來故來無所從，用謝而去故去無所至；而能含慈潤霔法雨，益萬物重重無礙，有雲像焉。上下諸文雲義皆爾。七「現是雲已」下，明敬繞佛。順向殷重，瞻望不足，乃至百千。八「隨其」下，坐本方參而不雜也。如師子子亦師子，故菩薩座亦名師子。自化自坐者，自心智現，還自安處故。諸佛菩薩坐多跏趺者，為物軌故。《智論》引偈云「若結跏趺坐，身安入三昧」等。九「是諸菩薩」下，歎其德能者，有十二句，初總、餘別。別顯一一各是一種清淨廣大，略束為三：初三明三業清淨廣大，一智證普法、二身隨佛行、三語入辯海中。一義：求亦通三業。次三明得法清淨廣大，一獲自分解脫、二住勝進果位、三遍具諸持。普門地言，即同經初已踐如來普光明地。後五福智清淨廣大，初二正明、後三重顯。今初中，一智安理事故云善住、二福無不修故生信喜。然三世平等，經初已明。今更略示，謂依生及佛善住平等，且依佛說佛佛平等，法身智身無增減故。若依眾生，生生平等，煩惱業苦有支皆等。若生佛相望者，凡夫現在等佛過去，進修得果等佛現在，成佛究竟等佛常住。此約三世互望煩惱，佛則本有今無，眾生則本無今有。菩提則眾生本有今無，諸佛則本無今有。約迷悟異，則說本今。涅槃之性非三世攝，故知三世有法，無有是處。若以性淨而說，則佛與眾生現今平等，而不妨迷悟之殊，是故三乘亦有差別亦無差別。眾生寂滅即是法身，法身隨緣即是眾生，故寂滅非無之眾生，恒不異真而成立；隨緣非有之法身，恒不異事而顯現。是故染淨三世一切諸法無不平等，況稱性互收。如是解者，名為善住一切智地。如地能生終歸於地，萬法依於佛智究竟還至一切智也。後三重顯中，一淨前福障故，令諸福無邊清淨；二成上智慧，由觀法界虛空；三近勝緣故，成前二十。

From here below is the eighth [section], which explains the division of the assembly streaming forth from within the throne. In this there are broadly ten sections: first, explaining the place of emergence; second, showing the types of the assembly; third, listing the names of the assembly; fourth, concluding the number of the assembly; fifth, raising clouds of offerings; sixth, making offerings to the ocean of the assembly; seventh, reverently circumambulating the Buddha; eighth, sitting in their original directions; ninth, praising their virtues and abilities; tenth, presenting verses of praise. Now, the first: the throne is the general, while the jewels and so forth are the particulars. From "having already..." below, it concludes the broad and follows the brief. It is not only the wheels and so forth; hence it says "all." The reason why these are able to emerge is truly because the throne encompasses the dharmadhātu, and the environment and inhabitants are interblended; every single fine dust mote without exception broadly contains and universally pervades. The lands pervaded by the throne are constantly within the throne; therefore, they emerge from within it, and it is not a transformation. If considered in terms of the cause of the emptiness of dharmas and the throne of the emptiness of dharmas, then the myriad practices serve as adornments that are able to produce bodhisattvas. Second, from "each and every" below, it shows that the types of the assembly are all bodhisattvas. Third, from "their names" below, it lists the names of the assembly. Since the places of emergence are many, the names are also of many kinds; it merely lists the ten names of the leaders, which correspond sequentially to the ten directions. Fourth, from "such as these" below, it concludes the number of the assembly. Because the adornments are not just one, there are dust motes of numerous lands. Fifth, from "these bodhisattvas" below, they raise clouds of offerings. Sixth, from "all those" below, they make offerings to the ocean of the assembly. That numerous bodhisattvas each raise clouds of offerings [equal to] the dust motes of lands is already superimposed and inconceivable, not to mention their being continuous without interruption. As for all the offering implements being called "clouds," there are multiple meanings: namely, their forms and marks are manifest, yet when grasped by wisdom they are devoid of intrinsic nature; they arise from the emptiness of dharmatā and unproduced dharmas, so that what can manifest and what is manifested are completely without reliance; because they come in response to function, their coming has nowhere from which they come; because they depart when the function ceases, their departing has nowhere to which they go; yet they can contain compassion, moistening and showering down the Dharma rain, benefiting the myriad things in manifold non-obstruction—having the likeness of clouds. The meaning of "clouds" in all the passages above and below is entirely like this. Seventh, from "having manifested these clouds" below, it explains reverently circumambulating the Buddha. Flowing toward him with deep solemnity, looking up without satiety, up to hundreds of thousands [of times]. Eighth, from "according to their..." below, they sit in their original directions, mingling without confusion. Just as the cub of a lion is also a lion, the bodhisattvas' thrones are also called lion [seats]. As for "themselves transforming and themselves sitting," it is because they manifest from their own mental wisdom and return to dwell peacefully in themselves. That the Buddhas and bodhisattvas mostly sit cross-legged is in order to serve as a model for beings. The Dazhidulun cites a verse saying: "If one sits cross-legged, the body is at peace and enters samādhi," and so forth. Ninth, from "these bodhisattvas" below, in praising their virtues and abilities, there are twelve clauses: the first is general, and the rest are specific. The specific clauses show that each and every one is a kind of pure and vast [virtue], which can be briefly bundled into three: the first three explain the purity and vastness of the three karmas: 1. wisdom realizing universal dharmas, 2. the body following the Buddha's practices, 3. speech entering into the ocean of eloquence. In another sense, seeking also extends to the three karmas. The next three explain the purity and vastness of obtaining the Dharma: 1. obtaining one's own share of liberation, 2. abiding in the fruit-position of supreme progress, 3. universally possessing all dhāraṇīs. The words "ground of universal gates" are identical to having already trodden upon the Tathāgata's ground of universal radiance at the beginning of the sūtra. The latter five are the purity and vastness of merit and wisdom: the first two are direct explanations, and the latter three are reiterations. In the first [two] now: 1. wisdom being settled in noumenon and phenomena is why it says "well-abiding"; 2. merit being such that none is uncultivated gives rise to faith and joy. However, the equality of the three times has already been explained at the beginning of the sūtra. Now it is briefly indicated again: namely, relying on sentient beings and the Buddha, well-abiding in equality. Furthermore, speaking in terms of Buddhas, Buddha and Buddha are equal, because the dharmakāya and jñānakāya neither increase nor decrease. If relying on sentient beings, being and being are equal, because afflictions, karma, suffering, and the limbs of existence are all equal. If sentient beings and the Buddha are compared with each other: an ordinary being's present is equal to the Buddha's past; progressing in cultivation to obtain the fruit is equal to the Buddha's present; perfecting Buddhahood ultimately is equal to the Buddha's constant abiding. This is considering the afflictions in the mutual comparison of the three times: for the Buddha, they were originally present and are now absent; for sentient beings, they were originally absent and are now present. As for bodhi, for sentient beings it is originally present and now absent; for Buddhas, it was originally absent and is now present. Speaking in terms of the difference between delusion and awakening, one speaks of "originally" and "now." The nature of nirvāṇa is not subsumed under the three times; therefore we know that dharmas existing in the three times is completely untenable. If spoken of in terms of natural purity, then the Buddha and sentient beings are equal right now, which does not hinder the distinction between delusion and awakening; therefore the three vehicles both have distinctions and have no distinctions. The quiescence and cessation of sentient beings is itself the dharmakāya; the dharmakāya following conditions is itself sentient beings. Thus, sentient beings, whose quiescence and cessation is not non-existence, are constantly established without differing from the real; the dharmakāya, which follows conditions and is not existence, is constantly manifested without differing from phenomena. Therefore, all dharmas of defilement and purity across the three times are without exception equal, not to mention mutually including one another according with their nature. One who understands like this is said to "well abide on the ground of all-knowledge." Just as the earth can give birth [to things] which ultimately return to the earth, the myriad dharmas rely on the Buddha's wisdom and ultimately return to all-knowledge. In the latter three reiterations: 1. purifying the previous obstacles to merit, thereby causing all merits to be boundlessly pure; 2. accomplishing the wisdom above, through contemplating the empty space of the dharmadhātu; 3. drawing near to supreme conditions, thereby accomplishing the preceding twenty.