大方廣佛華嚴經疏 9.8

9.8

次正釋文，文分二別：先長行念請、後供聲偈請。前中亦二：先舉人標念，謂盡於眾海皆希佛境，並欲利生成緣起門，故標同念。二「云何」下，正顯問端，有四十句，且分二別：前二十句直爾疑念請、後二十句引例舉法請。準義，二文皆應具舉，互有影略，不欲繁辭。故下偈中更不引例，合二處文直爾請說。第二會中亦有此二，而引例中問同此直請，正欲顯於諸佛道同影略之義。又四十句中，初二十句問果；後十問因；中間十句明化用普周，通問依正染淨因果。前是所求、後是所行、中是所知故。分是舉果，故先問果。據斯義類亦可分三，今以兩段皆有結請，故但分二。前中亦二：先正疑念、後明結請。今初，前十句問德用圓滿、後十句問體相顯著。今初十句文唯有八偈，有神通及自在二問，〈世界成就品〉初答中亦同此。有今文闕者，或是脫漏；或是義含，無能攝取之中攝此二故。故下〈法界品〉中。闕無能攝取及與神通，唯有自在。故此三事，合則可一、開則為三，故出沒不同。言佛地者，即智德分位。然此經宗通收萬德故，廣則無量，略有十種，如上所引《同性經》說。然體不出五，謂清淨法界及與四智，以斯五法攝大覺性具，如《佛地經》及彼論說。然要唯有二無所不攝，謂真理妙智融而無二是諸佛地，並有生成住持功能故名為地。此句為總該攝諸德。下明佛果，皆答斯問。二「佛境界」下諸句皆別明佛地之德。言境界者，悲智所緣故，亦分齊故。廣亦無量，略有十種，如〈出現〉及〈問明〉、〈不思議品〉廣說。然出現多明體遍，〈不思議品〉以辯超勝，故云十種無比境界。問明該其因果體用，小有不同，至文當知。若準《瑜伽》，如來境界謂五界差別：一有情界、二世界、三法界、四調伏界、五調伏加行界。或說要唯有四：一所緣真俗、二所住剎海、三所起業用、四所應攝化，並如下說，此與《瑜伽》大同。總唯有二，謂佛即境，約分齊說；或佛之境，約所觀化等。今文多顯佛之境也。三佛加持者，謂佛勝力任持，令有所作。廣亦無量，略有十種，如〈不思議法品〉及法雲地說，〈離世間品〉十種佛所攝持亦其例也。然不出三類：一如加持化身及舍利等、二如加耆婆入火不燒等、三如加非情作佛事等。此與神通寬陜不同，謂六通中唯神境一有加持故，今此加持即是神力。四所行者，是佛所作。或說十種，如〈不思議品〉云「諸佛世尊有十種化不失時」等，亦是所行之行，如〈出現品〉謂無礙行是如來行等。或大悲攝生、或大智造緣無思成事，方便善巧所作究竟皆名為行。然約人望行，標云所行。既是所作，實通能所，故不同彼境界之中彼智所觀、所應攝化但就所故。況所望不同，故不相濫。若準《瑜伽》七十八中引《深密經》佛答文殊「此二別相云所行，謂一切種如來共有不思議無量功德莊嚴淨土如來境界，謂一切種五界差別。」五界如前。五佛力者，即佛大力自在。廣有無量，略說有十，即處非處等。又有十種，謂廣大力等，如〈不思議品〉。六無畏者，無諸畏懼故。《離世間品》說有十種無畏。或說四種，如常所明。昔云：前四是異二乘功德，佛力是破魔功德，無畏是伏外道功德。未必全爾，十力、無畏亦不共二乘故，然上來多明大智功德。七佛三昧者，謂佛果等持數過塵算，如師子嚬申等，略說十種，如〈不思議品〉說，佛有無量不思議三昧等。八準答及頌名佛神通者，謂依定發起無礙神用。或說有十，如〈十通品〉。〈不思議品〉云「一切諸佛有無邊際無礙解脫，示現無盡大神通力。」十通唯局菩薩。或說有六，如常所辯，然名通大小。九準答及頌名佛自在，謂所作任意，無礙成就故。廣有無量，或說百種，謂於眾生自在等，各有十故。略有十種，謂命自在等，並如〈離世間品〉說。〈不思議品〉亦說有十，謂諸佛世尊於一切法皆悉自在等。十無能攝取者，頌名無能制伏，答中名無能毀壞。謂佛所作，無有天上人中沙門魔梵及諸二乘大菩薩等神力能制，是故舊經翻為佛勝法也。略有十種，如〈不思議品〉諸佛有十種最勝法等。若取無能毀壞，即十種大那羅延幢勇健法。是上之十問，多在〈不思議品〉，至下當知。

Second, the direct explanation of the text. The text is divided into two parts: first, the request in thought within the prose, and second, the request in verses of sound offerings. The former also has two parts: first, identifying the persons and marking their thought—that is, the entire ocean of the assembly all aspire to the Buddha's realm and wish to benefit sentient beings, thereby creating the gateway of pratītyasamutpāda; hence their shared thought is indicated. Second, from "How…" onward, directly revealing the starting points of the inquiries. There are forty clauses, which are provisionally divided into two parts: the first twenty clauses directly express the request born of doubtful thoughts, and the following twenty clauses invoke precedents and cite phenomena in making the request. According to the meaning, both passages should fully mention [all aspects], yet each alternately reflects or elides them so as not to multiply words. Therefore, the verses below do not further invoke precedents, but combine the text of the two places to make a direct request for the teaching. The second assembly also has these two, and in the invocation of precedents its questions are identical to this direct request, precisely intending to show the meaning that the paths of all Buddhas are identical, with mutual reflection and elision. Furthermore, among the forty clauses: the first twenty clauses ask about the fruit; the last ten ask about the cause; the middle ten clauses clarify the universal pervasiveness of transformative functions, inquiring generally into the subjective and objective, defiled and pure, causes and effects. This is because the former is that which is sought, the latter is that which is practiced, and the middle is that which is known. As the division is the presentation of the fruit, the fruit is asked about first. According to these categories of meaning, it could also be divided into three; but now, because both sections conclude with a request, it is simply divided into two. The former also has two parts: first, the direct doubtful thoughts, and second, clarifying the concluding request. Now, in the first part: the first ten clauses ask about the perfection of virtuous functions; the following ten clauses ask about the manifest prominence of essence and marks. Now, among the first ten clauses, the text has only eight, but the verses have the two questions of spiritual powers and mastery; this is also identical in the initial answers of the "Chapter on the Formation of Worlds." That the present text is deficient in them is either an omission, or their meaning is implicitly contained, since "unseizability" subsumes these two. Thus, below in the "Chapter on the Dharmadhātu," "unseizability" and "spiritual powers" are missing, and there is only "mastery." Therefore, these three matters can be unified when combined, or become three when expanded; hence their presence or absence varies. Regarding the "Buddha-stage" (buddha-bhūmi): it is the status of wisdom and virtue. However, because the fundamental teaching of this sūtra comprehensively gathers the myriad virtues, in its expanded form it is immeasurable, while in brief there are ten kinds, as explained in the *Samānārtha-sūtra* cited above. Yet its essence does not go beyond five: namely, the pure dharmadhātu and the four wisdoms. That these five dharmas subsume the nature of great enlightenment is fully explained in the *Buddhabhūmi-sūtra* and its commentary. However, in essentials there are only two, and there is nothing they do not subsume: namely, true noumenon and wondrous wisdom fused without duality—this is the stage of all Buddhas; and having the functions of generating, supporting, and maintaining, it is called a "stage" (bhūmi). This clause is the general heading, subsuming all virtues. The explanations of the Buddha-fruit below all answer this question. Second, all the clauses from "the Buddha's realm" onward separately clarify the virtues of the Buddha-stage. Regarding "realm" (gocara/viṣaya): because it is the cognitive object of compassion and wisdom, and also because it has boundaries. In its expanded form it is also immeasurable, while in brief there are ten kinds, as extensively explained in the "Chapter on the Manifestation," the "Chapter on Inquiry and Clarification," and the "Chapter on the Inconceivable." However, the "Manifestation" mostly clarifies the omnipresence of its essence, while the "Chapter on the Inconceivable" discriminates its supremacy, and is therefore called "ten kinds of incomparable realms." "Inquiry and Clarification" encompasses both its causes and fruits, essence and functions, with minor differences, which will be known when reaching that text. If based on the *Yogācārabhūmi*, the Tathāgata's realm refers to the distinctions of five realms: 1. the realm of sentient beings, 2. the realm of worlds, 3. the dharmadhātu, 4. the realm of taming, and 5. the realm of the preparatory practices for taming. Or it is said that in essentials there are only four: 1. the cognitive objects of the ultimate and conventional, 2. the ocean of kṣetras in which he abides, 3. the karmic functions generated, and 4. those whom he should gather and transform. These are all as explained below, and are largely identical to the *Yogācārabhūmi*. In sum there are only two: either the Buddha is himself the realm, spoken in terms of boundaries; or it is the realm belonging to the Buddha, spoken in terms of what is contemplated, transformed, and so forth. The present text mostly reveals the realm belonging to the Buddha. Third, "the Buddha's empowerment" (adhiṣṭhāna): this refers to the Buddha's superior power sustaining and enabling things to be done. In its expanded form it is also immeasurable, while in brief there are ten kinds, as explained in the "Chapter on Inconceivable Dharmas" and the Cloud of Dharma stage (dharmameghā-bhūmi); the ten kinds of Buddha's sustaining powers in the "Chapter on Leaving the World" are also examples of this. Yet it does not go beyond three classes: 1. such as empowering transformation bodies and relics, 2. such as empowering Jīva so that entering fire he is not burned, and 3. such as empowering insentient things to perform Buddha-deeds. This differs from spiritual powers in its breadth and narrowness; that is, among the six spiritual powers, only the base of psychic power (ṛddhi-viṣaya) has empowerment; here, this empowerment is precisely psychic power. Fourth, "practices": these are the Buddha's deeds. Or ten kinds are spoken of, as the "Chapter on the Inconceivable" says, "All Buddha-Bhagavats have ten kinds of transformations that do not miss their time," etc.; they are also the practices of conduct, as the "Chapter on Manifestation" says, "Unobstructed practice is the practice of the Tathāgata," etc. Or whether it is great compassion gathering sentient beings, or great wisdom creating conditions to accomplish things without conceptual thought, all ultimate accomplishments of skillful means are called practices. However, viewing the practice from the perspective of the person, it is designated "that which is practiced." Since it is what is done, it actually encompasses both subject and object; hence it is not like that which is contemplated by wisdom and that which should be gathered and transformed within the category of "realm," which pertains solely to the object. Moreover, because the perspectives differ, they are not confused. If based on the *Yogācārabhūmi*, fascicle 78, citing the *Saṃdhinirmocana-sūtra*, the Buddha answered Mañjuśrī: "Regarding the distinct marks of these two: 'that which is practiced' refers to all the inconceivable and immeasurable adornments of merit of the pure land shared by all Tathāgatas; 'the Tathāgata's realm' refers to the distinctions of the five realms in all ways." The five realms are as above. Fifth, "the Buddha's powers" (bala): this is the Buddha's great power and mastery. In its expanded form it is immeasurable, while briefly stated there are ten, namely [the knowledge of] what is possible and impossible, etc. There are also another ten kinds, namely the vast and great powers, etc., as in the "Chapter on the Inconceivable." Sixth, "fearlessnesses" (vaiśāradya): because he is free from all fear. The "Chapter on Leaving the World" explains ten kinds of fearlessness. Or four kinds are spoken of, as is conventionally explained. Formerly it was said: the first four are merits distinct from the two vehicles; the Buddha's powers are merits that defeat Māra; fearlessnesses are merits that subdue non-Buddhists. This is not necessarily entirely so, for the ten powers and the fearlessnesses are also not shared with the two vehicles; nevertheless, what has been clarified above mostly pertains to the merits of great wisdom. Seventh, "the Buddha's samādhis": this means that the concentrations (samādhi) of the Buddha-fruit exceed the dust particles in number, such as the Lion's Stretch (siṃha-vikrīḍita), etc.; briefly stated there are ten kinds, as explained in the "Chapter on the Inconceivable" that the Buddha has immeasurable and inconceivable samādhis, and so forth. Eighth, according to the answer and the verses, it is named "the Buddha's spiritual powers" (abhijñā): this refers to the unobstructed spiritual functions arising in reliance on concentration. Or ten are spoken of, as in the "Chapter on the Ten Spiritual Powers." The "Chapter on the Inconceivable" says: "All Buddhas have boundless and unobstructed liberations, displaying inexhaustible great spiritual powers." The ten spiritual powers are restricted solely to bodhisattvas. Or six are spoken of, as is conventionally analyzed, but the name is common to both the Mahāyāna and Hīnayāna. Ninth, according to the answer and the verses, it is named "the Buddha's mastery" (vaśitā): this refers to acting at will and achieving with non-obstruction. In its expanded form it is immeasurable, or a hundred kinds are spoken of, meaning mastery over sentient beings, etc., each having ten. In brief there are ten kinds, such as mastery over life, etc., all as explained in the "Chapter on Leaving the World." The "Chapter on the Inconceivable" also explains ten kinds, stating that the Buddha-Bhagavats have mastery over all dharmas, etc. Tenth, "unseizability": in the verses it is named "unvanquishability," and in the answers it is named "indestructibility." It means that in what the Buddha does, there is no heavenly being, human, śramaṇa, Māra, Brahmā, or any of the two vehicles or great bodhisattvas whose spiritual powers can restrain him; therefore the old translation of the sūtra rendered it as the "Buddha's supreme dharmas." In brief there are ten kinds, such as the ten kinds of most supreme dharmas of all Buddhas in the "Chapter on the Inconceivable." If taking "indestructibility," it refers to the ten kinds of valorous dharmas of the great Nārāyaṇa banner. These ten questions above are mostly found in the "Chapter on the Inconceivable," as will be known below.