大方廣佛華嚴經疏 9.17

9.17

第二「如是坐已」下，現自在用，即為歎德，謂塵塵近佛、念念益生。文有其八：一明諸菩薩毛孔現光、二光現菩薩、三菩薩入塵、四塵含廣剎、五剎有如來、六菩薩往供、七助佛揚化、八所化成益。初二可知。三中言安立海所有微塵者，略有二義：一一切施設依正等塵一一稱真故。二約觀心，眾生意識所緣即是法界，例依名相分別而轉，是謂安立妄故為塵，體皆可依是名大剎，皆有覺性是曰如來。此明菩提證入眾生性海。四中可知。五隨世俗故說有三世，全稱性故並在塵中。六中供養者，通財及法。七「於念念」下，助佛揚化。及第八「念念中」下，所化成益。於中賢首對前開悟，以三義釋之：一別配釋、二圓通釋、三各別釋。初者，謂以前十法門對後所成十益，一門得其一益。二三前却，餘並如次。一以夢自在門，夢中警覺造惡眾生，令得斷惡免苦益故。二以菩薩行門令人正定。三以現諸天歿生門，令生天受樂，以放逸則歿、剋念便生故。上三人天乘。四以動剎現無常令厭，以歎佛神變令欣，成二乘益。下皆大乘。五以嚴剎大願令修福求向。六以攝生言詞令發大心，以佛音聲即同體大悲故。七以佛雲雨法令入菩薩不退之位。已上三位在地前三賢。八以照遍滿法界土及神變，令得初地已上智眼見平等法。九以佛普現遍法界解脫力，令得八地已上大力大願無盡智淨國土益。十以普賢建道場，令住佛果大願海。言生如來家者，入佛果位故生，非是初地已上生佛家也。二圓通者，此上十法於此十益一一遍通，謂或一法成十益、或十法成一益，如是亙遍無所障礙。三各別者，謂前十法門各自開悟世界海微塵數眾生，此以法為益。後十益但言須彌塵數，不言剎塵之國，則是己身以人為益。既各別釋，則夢自在門亦顯一切皆如夢故。延促等無礙，故云自在。餘並可知。此上菩薩法化，始從放光、終於得益，順數八段。若逆推，十二金疊無盡。一其十須彌塵數眾生得益方在一國，餘一切土皆爾，故云一一國土各令等也。二此一切土益在一念時中，餘一切念時皆爾，故云念念中也。三如是念念之益方是一法門，所開悟一一法門皆爾。四彼多法門方是一念所用，餘念念所用法門亦爾。五彼多念法門方論一廣剎，如一廣剎，如是十剎塵數廣剎皆爾。六彼多廣剎方論一塵內，如一塵，一切安立中諸塵亦然。七如上諸塵方是一安立海，如一安立海，遍法界諸安立海亦然。八遍法界安立海中業用方是一化菩薩所化，如一化菩薩，十世界海化菩薩一一皆然。九諸化菩薩方是一光所現，如一光，一一光亦然。十彼十剎塵數光明方是一毛孔現，如一毛孔，遍身一一毛孔皆然。十一彼遍身毛孔方是一菩薩，如一菩薩，有如是十億佛剎微塵數各世界海微塵數菩薩，遍身毛孔皆爾。十二上來所明十一重作用方論來此一會，如此一會，於餘佛會亦復如是。此後一段，偈文具之。又上十二重，一一開之為二，便成二十四重。且如一念望一切念，即是二義，類例相似合之為一，餘十一重準此思之。如是重疊無盡，各周法界，唯智頓觀，非心識境，華嚴海會大用皆然。

Second, from "Having sat thus" onward, they manifest sovereign functions, which is to praise their virtues, meaning that in every atom they are near the Buddha, and in every thought-moment they benefit sentient beings. The text has eight parts: (1) explaining that rays of light appear from the pores of the bodhisattvas; (2) the light manifests bodhisattvas; (3) the bodhisattvas enter atoms; (4) the atoms contain vast kṣetras; (5) the kṣetras have Tathāgatas; (6) the bodhisattvas go to make offerings; (7) they assist the Buddha in proclaiming the transformation; and (8) those transformed attain benefit. The first two can be understood. In the third, as for the words "all the paramāṇus of the established ocean," there are briefly two meanings: First, because each and every atom of all posited dependent and proper [rewards] accords with the real. Second, in terms of contemplating the mind, the object of sentient beings' mental consciousness is itself the dharmadhātu; normally functioning in discrimination according to names and marks, this is called "establishment"; being false, they are atoms; their essences are all that upon which one can rely, hence called "great kṣetras"; all possessing awakened nature, they are called "Tathāgatas." This clarifies that bodhi realizes and enters the ocean of sentient beings' natures. The fourth can be understood. In the fifth, because of following the worldly convention, they are spoken of as having the three times; because of fully according with the nature, they are all within an atom. In the sixth, "making offerings" encompasses both material wealth and Dharma. Seventh, from "In thought-moment after thought-moment" onward, they assist the Buddha in proclaiming the transformation. And as for the eighth, from "Within thought-moment after thought-moment" onward, those transformed attain benefit. Therein, Fazang (Xianshou), matching them with the preceding awakenings, explains them with three meanings: first, an individual-matching explanation; second, a perfect-interpenetration explanation; and third, a distinct-individual explanation. As for the first: matching the previous ten dharma-doors with the ten benefits accomplished later, each door attains one benefit. The second and third are transposed; the rest are all in order. (1) Through the sovereign door of dreams, in dreams they awaken sentient beings who create evil, causing them to attain the benefit of severing evil and escaping suffering. (2) Through the door of bodhisattva practice, they cause people to attain right concentration. (3) Through the door of manifesting the death and rebirth of the devas, they cause them to be born in heaven and experience pleasure, because through heedlessness they die, and upon restraining thoughts they are instantly reborn. The above three are the vehicle of humans and devas. (4) Through shaking the kṣetras and manifesting impermanence, they cause them to feel revulsion, and through praising the Buddha's spiritual transformations, they cause them to rejoice, accomplishing the benefits of the two vehicles. The following are all the Great Vehicle. (5) Through the great vows to adorn kṣetras, they cause them to cultivate merit and seek pariṇāmanā. (6) Through words that gather sentient beings, they cause them to generate the great resolve [for bodhi], because the Buddha's voice is itself great compassion of identical substance. (7) Through the Buddha's clouds raining down the Dharma, they cause them to enter the bodhisattva stage of non-retrogression. The above three stations belong to the three kinds of worthies prior to the stages. (8) Through illuminating the lands that pervade the dharmadhātu and the spiritual transformations, they cause them to attain the eye of wisdom of the first stage and above to see the equal Dharma. (9) Through the Buddha's power of liberation universally manifesting throughout the dharmadhātu, they cause them to attain the great power, great vows, inexhaustible wisdom, and purified lands of the eighth stage and above. (10) Through Samantabhadra establishing the bodhimanda, they cause them to abide in the ocean of great vows of the Buddha-fruit. As for the words "born into the family of the Tathāgata," they are born because of entering the station of the Buddha-fruit; it does not mean being born into the Buddha's family from the first stage and above. Second, as for "perfect interpenetration": these ten dharmas universally interpenetrate each of these ten benefits, meaning that either one dharma accomplishes ten benefits, or ten dharmas accomplish one benefit; thus extending everywhere, they are unobstructed. Third, as for "distinct-individual": the previous ten dharma-doors each awaken sentient beings as numerous as the paramāṇus of an ocean of worlds—this takes the Dharma as the benefit. The latter ten benefits only speak of the number of Sumeru-atoms, without speaking of lands as numerous as kṣetra-atoms; this is oneself taking persons as the benefit. Since they are explained distinctly, the sovereign door of dreams also reveals that all things are like dreams. Lengthening and shortening are unobstructed, hence called "sovereign." The rest can all be understood. The above bodhisattva dharma-transformations, beginning from the emission of light and ending with attaining benefit, are eight sections when counted in forward order. If traced in reverse, they are twelvefold golden tiers without end: (1) The benefit attained by sentient beings as numerous as ten Sumeru-atoms is only in a single land; all other lands are also like this; hence it says "each land is caused to be equal." (2) This benefit in all lands is within the time of a single thought-moment; the time of all other thought-moments is also like this; hence it says "within thought-moment after thought-moment." (3) Such benefit in thought-moment after thought-moment is only for a single dharma-door; each and every dharma-door awakened is also like this. (4) Those multiple dharma-doors are only employed in a single thought-moment; the dharma-doors employed in all other thought-moments are also like this. (5) Those dharma-doors of multiple thought-moments only discuss a single vast kṣetra; as with one vast kṣetra, so it is with vast kṣetras as numerous as ten kṣetra-atoms. (6) Those multiple vast kṣetras are only discussed within a single atom; as with one atom, so it is with all atoms in all establishments. (7) The atoms as above are only in a single established ocean; as with one established ocean, so it is with all established oceans pervading the dharmadhātu. (8) The operations within the established oceans pervading the dharmadhātu are only transformed by a single transformation-bodhisattva; as with one transformation-bodhisattva, so it is with each of the transformation-bodhisattvas of the oceans of ten worlds. (9) All those transformation-bodhisattvas are only manifested by a single ray of light; as with one ray of light, so it is with each and every ray of light. (10) Those rays of light as numerous as ten kṣetra-atoms are only manifested from a single pore; as with one pore, so it is with each and every pore across the entire body. (11) Those pores across the entire body belong only to a single bodhisattva; as with one bodhisattva, so there are bodhisattvas as numerous as the paramāṇus of ten billion Buddha-kṣetras, each as numerous as the paramāṇus of oceans of worlds, whose pores across their entire bodies are all like this. (12) The elevenfold functions explained above only discuss coming to this single assembly; as with this assembly, so it is also in the other assemblies of the Buddhas. This last section is detailed in the verse text. Furthermore, if each of the twelve folds above is expanded into two, they become twenty-four folds. Taking a single thought-moment against all thought-moments, for instance, these are two meanings; grouping similar categories combines them into one, and the remaining eleven folds may be inferred on this basis. Thus overlapping endlessly, each pervading the dharmadhātu, they are contemplated all at once solely by wisdom and are not an object of the mind or consciousness; the great function of the ocean-assembly of the Avataṃsaka is entirely like this.