大方廣佛華嚴經疏 8.29

8.29

第十善勇猛說頌儀中，前文多皆觀眾會，此觀十方者，觀眾表無偏心、觀方表說周遍，二文影略。十頌歎佛體用應機自在德。文分為三：初一總顯、次八別明、後一結歎歸佛。一一頌中各有四義。今初總歎佛，令物悟入福智。有四義者，一多眾、二心異、三悟智、四了福。莊嚴即福也。亦通二嚴，皆佛令爾，故顯眾德即為歎佛。別中，一見佛體用，亦四義：一起願、二具行、三見體、四見用。二見法身：一勝故無等、二淨故無礙、三大故周遍、四深廣故包含。三見佛色身：一色妙，謂如金等；二相具十華藏相等；三光盛，謂常放等；四隨機變，謂三尺、無邊等。四見佛智身：一無礙，無二礙故、真俗無礙故；二等空，稱法性故；三知根；四巧現。五了佛音聲：一音普遍、二說應器、三言同類、四應無礙。六見佛光明：一多種、二遍照、三見佛、四現變。七見佛毛光：一顯光名、二明出處、三示往因、四令信悟。八見佛福相：一見福相、二了福因、三示因體、四明見處。後一結歎德廣：一數多；二深廣；三用普；四結說，謂推功歸佛，謙己無能。上來總明第八大叚座內眾流竟。

In the tenth, concerning the ritual of Good Courage's speaking of the verses: earlier texts mostly contemplate the assemblies, whereas here he contemplates the ten directions. Contemplating the assembly manifests an unbiased mind; contemplating the directions manifests that his preaching is all-pervading. The two texts complement each other through ellipsis. The ten verses praise the virtue of the Buddha's essence and function responding freely to capacities. The text is divided into three parts: first, one verse generally reveals [it]; next, eight verses explain [it] specifically; finally, one verse concludes with praise and attributes [all] to the Buddha. In each verse there are four points. First, the general praise of the Buddha causing beings to awaken to and enter into blessings and wisdom. There are four points: 1. The multitude of the assembly; 2. Different minds; 3. Awakening to wisdom; 4. Comprehending blessings. 'Adornment' refers to blessings; it also applies to both kinds of adornment. Both are brought about by the Buddha, so revealing the assembly's virtues is itself praising the Buddha. In the specific section, first, seeing the Buddha's essence and function also has four points: 1. Arising of vows; 2. Completing practices; 3. Seeing the essence; 4. Seeing the function. Second, seeing the dharmakāya: 1. Superior, hence peerless; 2. Pure, hence unobstructed; 3. Great, hence all-pervading; 4. Deep and vast, hence all-containing. Third, seeing the Buddha's form-body: 1. Wondrous color, like gold, etc.; 2. Marks complete with the ten Padmagarbha marks, etc.; 3. Flourishing radiance, meaning constantly radiating light, etc.; 4. Transforming according to capacities, meaning three cubits, boundless, etc. Fourth, seeing the Buddha's wisdom-body: 1. Unobstructed, having no two obstructions, and unobstructed between ultimate and conventional; 2. Equal to empty space, matching the dharmatā; 3. Knowing faculties; 4. Skillfully manifesting. Fifth, comprehending the Buddha's voice: 1. The sound is all-pervading; 2. The preaching responds to vessels; 3. The words conform to classes [of beings]; 4. The response is unobstructed. Sixth, seeing the Buddha's light: 1. Multiple kinds; 2. Universally illuminating; 3. Seeing the Buddha; 4. Manifesting transformations. Seventh, seeing the light from the Buddha's pores: 1. Revealing the names of the lights; 2. Explaining their locus of emission; 3. Showing past causes; 4. Causing faith and awakening. Eighth, seeing the Buddha's marks of blessings: 1. Seeing the marks of blessings; 2. Comprehending the causes of blessings; 3. Showing the essence of causes; 4. Explaining the locus of vision. In the final verse concluding the praise of the vastness of virtue: 1. Great in number; 2. Deep and vast; 3. Universal in function; 4. Concluding the discourse, meaning attributing achievement to the Buddha and humbling oneself as lacking ability. The above generally explains the completion of the eighth major section, the assembly within the seat.