大方廣佛華嚴經疏 8.3

8.3

「爾時」下說偈讚佛中，十菩薩各別說偈，即為十段。就初，海慧頌中歎佛身座。初五歎佛身具德：一讚智慧、二讚功德、三神通、四因深、五果勝；後五歎所坐嚴麗。此眾既從座現，故多歎座，文並可知。第二雷音菩薩十頌歎座及地，文分三別：初四直歎座可知。次三歎於場地，即轉顯座嚴，於中初一總顯因深德廣，故嚴事難思；「金剛」下別顯；末後一句結瑩寶座。後三偈歎地上之嚴，於中前二地神興供嚴、後一佛力展轉嚴。第三眾寶光髻菩薩讚中，獨讚場地殊異德，十頌分二：前五德用圓備、後五法化流通。言如佛座上所應演者，九會五周之文、一化隨宜之說，已具演於場地之中。第四大智日頌歎佛所處宮殿，十頌分二：初一總明、次段讚處彰人，故此偈標人顯處。凝者，嚴整之貌。睟者視也，謂肅然而視。後九別明，於中二：前四明宮殿體攝眾德，即廣其前半；後五明妙用自在，即廣其後半。今初，初一宮殿雖耀，佛坐增明，即廣前炳然照耀宮殿中也。次二頌略辯七嚴，結以智海，廣上凝睟處法堂也。謂內持寶柱簷垂金鈴，外列門階上羅華帳，寶樹交映寶瓔周垂，為七嚴也。闥，小門也。洞，達也。如雲布者，重重無量次次相承也。上云凝睟則目視不瞬，特由內無識浪，故云智海湛然。次一頌羅以寶網列以香幢、布以焰明覆以嚴具，結云超世，即廣上世尊處法堂也。光如雲布者，若彩雲向日，上下齊明也。後五中，一羅身雲以調生，正顯前文現十方土，二寶樹現三世之嚴，三略舉多嚴，四即上諸嚴卷攝多嚴，重重佛坐；五結歎無盡主伴雲會。第五不思議菩薩通讚場樹自在德，十頌分二：初一總顯，謂宿因願力深廣難思，神通現緣生果嚴淨。後九別顯，分三：初五歎樹具德嚴場，於中初二身幹森聳、次二枝葉蔭映、後一華果芬輝。二有一偈歎場地蓮網，謂蓮華布地則下轉光輪，寶網羅空則雲間響發。三有三偈歎樹自在，初一收入、後二出生。第六百目菩薩頌中，雙歎場樹備德，自在法化宣流。前九偈各一門，後一結嚴周遍，並顯可知。第七金焰頌歎佛十力功德。一頌「一力」下，諸經文屢明十力是佛不共之德，佛佛等有。菩薩緣此發心，〈梵行品〉云「復應修習。一一力中有無量義，悉應諮問。」故不可不知。然《大般若》五十三、《顯揚》第四、《對法》第十四廣辯；今略以七門分別：一立意、二釋名、三自性、四作業、五次第、六差別、七釋文。然了其名則知作業，對文料揀差別易見，故將作業差別并釋別名，並於釋文中顯。今初立意者，《智論》意云：顯佛大人有真實力，令外道心伏、二乘希向、菩薩倣之。能成辦大事，終獲其果，故須辯之。如來唯一諸法實相智力，此力有十種用，故說為十。謂於十境皆委悉正知故，由時品類相續分別，有無量力度人因緣，故但說十足辦其事。謂以初力知可度不可度，次業力知有障無障，以定力知味著不味著，以根力知智多少，以欲力知所樂，以性力知深心所趣，以至處力籌量眾生解脫門，以宿命力分別先所從來，以生死力分別生處好醜，以漏盡力知眾生得涅槃。佛以此十度生審諦，故但說十。

From "at that time" below, in speaking verses to praise the Buddha, the ten bodhisattvas each speak separate verses, which make ten sections. Regarding the first, in the verses of Sāgaramati, he praises the Buddha's body and throne. The first five praise the Buddha's body as being endowed with virtues: 1. praising wisdom, 2. praising merit, 3. supernatural powers, 4. depth of cause, 5. supremacy of fruit; the latter five praise the adornment and beauty of what he sits upon. Since this assembly manifests from the throne, they mostly praise the throne; the text can be understood throughout. The second: the ten verses of the bodhisattva Meghasvararāja praise the throne and the ground; the text is divided into three: the first four directly praise the throne, which can be understood. The next three praise the site's ground, which further reveals the adornment of the throne; within this, the first generally shows that because the causes are deep and virtues vast, the adorned phenomena are inconceivable; from "vajra" below, it specifically shows it; the final line concludes the polishing of the jeweled throne. The last three verses praise the adornment on the ground; within these, the first two concern the earth spirits raising offering adornments, and the latter one is adornment evolving through the Buddha's power. Third: in the praise of the bodhisattva Ratnacūḍa, he solely praises the extraordinary virtues of the site's ground; the ten verses are divided into two: the first five concern the complete endowment of virtues and functions, and the latter five concern the dissemination of the Dharma transformation. As for saying "as should be expounded upon the Buddha's throne," the texts of the nine assemblies and five cycles, and the teachings according with expediency in a single transformation, are already fully expounded within the site's ground. Fourth: the verses of Mahāprajñāsūrya praise the palace halls where the Buddha dwells; the ten verses are divided into two: the first generally explains it, and the next section praises the place to make the person manifest; therefore this verse marks the person to reveal the place. "Ning" (concentrated) is the appearance of solemn order. "Sui" means to look, meaning to look with reverent solemnity. The latter nine specifically explain it, within which there are two [parts]: the first four explain that the palace hall's essence encompasses all virtues, which expands its first half; the latter five explain that its wondrous functions are unimpeded, which expands its second half. Now, the first: the first verse [shows that] although the palace halls are radiant, the Buddha's sitting upon them increases their brightness, which expands the earlier "brilliantly illuminating the palace halls." The next two verses briefly discuss the seven adornments and conclude with the ocean of wisdom, expanding the above "solemn and focused, dwelling in the Dharma hall." That is, inside there are held jeweled pillars and from the eaves hang golden bells; outside are lined gates and steps, and above are spread flower canopies; jeweled trees reflect one another and jeweled necklaces hang all around—these are the seven adornments. "Ta" is a small gate. "Dong" means to penetrate. "Spread like clouds" means layered boundlessly, succeeding one another in sequence. The earlier statement "concentrated and gazing" means looking without blinking, especially because internally there are no waves of consciousness; hence it says "the ocean of wisdom is serene." The next verse [speaks of] spreading jeweled nets, lining incense banners, deploying blazing radiances, and covering with adornments, concluding with "transcending the world," which expands the above "the Bhagavat dwelling in the Dharma hall." "Light spread like clouds" means like iridescent clouds facing the sun, above and below being equally bright. Among the latter five: 1. displaying body-clouds to tame beings, directly revealing the previous text's manifesting in the lands of the ten directions; 2. the jeweled trees manifesting the adornments of the three times; 3. briefly listing many adornments; 4. taking the above adornments and gathering multiple adornments, with superimposed Buddha seats; 5. concluding praise of the inexhaustible cloud-gathering of host and retinues. Fifth: the bodhisattva Acintya generally praises the tree of the site's unimpeded virtues; the ten verses are divided into two: the first generally shows that the past causal vows are deeply vast and inconceivable, and the supernatural powers manifest conditions producing fruits that are adorned and pure. The latter nine specifically show it, divided into three: the first five praise the tree possessing virtues to adorn the site; within these, the first two concern the trunk towering upright, the next two the branches and leaves shading and reflecting, and the latter one the flowers and fruits fragrant and brilliant. Second, there is one verse praising the lotus nets of the site's ground, meaning that when lotus flowers are spread on the ground, wheels of light revolve below, and when jeweled nets are spread in the sky, sounds issue forth amid the clouds. Third, there are three verses praising the tree's sovereignty: the first draws in, and the latter two produce. Sixth: in the verses of the bodhisattva Śatanetra, he praises both the site's tree possessing virtues, and the unimpeded Dharma transformation circulating. The first nine verses each form one gate, and the last concludes the adornment as all-pervasive, both being clear and understandable. Seventh: the verses of Suvarṇaprabhāsa praise the virtues of the Buddha's ten powers. One verse: from "one power" below, various sūtra texts repeatedly explain that the ten powers are the Buddha's unshared virtues, possessed equally by all Buddhas. Bodhisattvas generate the mind [for bodhi] based on these; the "Chapter on Pure Conduct" says: "Furthermore, one should cultivate and practice them; within each power there are immeasurable meanings, all of which should be inquired about." Therefore, they cannot not be known. However, the Mahāprajñāpāramitā-sūtra, fascicle 53, the Prakaraṇāryavācā, fascicle 4, and the Abhidharmasamuccayavyākhyā, fascicle 14 broadly analyze them; now I briefly distinguish them through seven gates: 1. setting forth the intention, 2. explaining the names, 3. intrinsic nature, 4. operations, 5. sequence, 6. distinctions, 7. explaining the text. Since understanding their names allows one to know their operations, and examining them against the text makes the distinctions easy to see, I will combine the operations, distinctions, and explanations of specific names all within the explanation of the text. Now, the first, setting forth the intention: the Dazhidulun's intention says: it reveals that the Buddha, the Great Person, has real power, causing non-Buddhists' minds to submit, the two vehicles to look toward it, and bodhisattvas to emulate it. Being able to accomplish great affairs, they ultimately attain its fruit; therefore, it must be analyzed. The Tathāgata has only one cognitive power regarding the true mark of all dharmas; this power has ten kinds of functions, so it is spoken of as ten. That is, because he accurately and fully knows all ten objects, through distinctions of time, category, and continuity, there are immeasurable powers serving as causes and conditions to deliver people; hence speaking of ten is sufficient to accomplish these affairs. Namely: with the first power, he knows what can be delivered and cannot be delivered; next, with the power of karma, he knows what has obstacles and has no obstacles; with the power of dhyāna, he knows attachment to taste and non-attachment to taste; with the power of faculties, he knows whether wisdom is much or little; with the power of aspirations, he knows what is delighted in; with the power of natures, he knows where the deep mind inclines; with the power of destinations, he deliberates sentient beings' gates of liberation; with the power of past lives, he distinguishes where they formerly came from; with the power of birth and death, he distinguishes whether the places of birth are good or ugly; with the power of the destruction of outflows, he knows sentient beings' attainment of nirvāṇa. The Buddha uses these ten to examine beings thoroughly in delivering them; therefore only ten are spoken of.