大方廣佛華嚴經疏 25.32

25.32

Second, from "At that time the great assembly" onward, clarifies seeing the function of the Buddha's light. Although there was function previously, that was contemplating the virtues permanently possessed by the Tathāgata, whereas now they witness it with their own eyes; hence they are not the same. In the text there are three parts: first, witnessing the constant light; second, witnessing the emission of light; third, revealing the intent of the light. Now, as for the first: although it says 'emitting from the pores,' the intent refers to constant emission. There are eleven phrases: the first is general; the rest are particular, the first three being the marks of the light and the latter seven being the benefits of the light. Second, in witnessing the emission of light from "At that time" onward, first the essence and marks are cited, and then from "By means of the Buddha's" onward, the karmic functions of the light are distinguished. The text has five manifestations: first, expounding the Dharma; second, manifesting adornments—these two both present the manifestation first and the cause afterward; third, manifesting Buddhas, which presents the manifestation first and the intent afterward, in order to bring about the two profundities of teaching and realization; fourth, manifesting spiritual transformations; and fifth, manifesting the light of jewel-flames—both presenting the manifestation first and the cause afterward. Third, from "In order to reveal" onward, manifests the intent of the light, all of which is clear and can be understood. Second, from "At that time the Tathāgata" onward, clarifies the intent of manifesting the supreme virtues. The text is divided into two: first, it resumes the preceding manifestation of virtues. That compassion is that which can manifest and wisdom is that which is manifested is an elliptical phrasing in the text; one should take it that relying on the essence of the two adornments manifests the virtues of the two adornments. Second, from "Desiring to cause" onward, directly clarifies the intent of the manifestation, divided into two: first, clarifies benefiting sentient beings below; second, from "To disclose and demonstrate the Tathāgata's" onward, clarifies propagating the Buddha-way above. Now, the first is divided into two: first, revealing the manifested benefits; and afterward, from "Bhagavat" onward, distinguishing the causes of the manifested benefits. Now, the first: first raises those who are benefited, and afterward, from "those who have not yet had faith" onward, distinguishes the differences in benefits. However, within these benefits the text contains multiple imports; for now we rely on one classification. First, in terms of the progressive stages: the first five are the benefits of the ten faiths, beginning from the initial faith causing the mind to be subdued, because the stage of faith is fulfilled. Next, the seven phrases from contemplating onward are all benefits of the ten abodes: that is, the first two phrases are contemplative wisdom within the abodes; the next two phrases are the mind of converting those below and seeking above; the last three phrases are realization and entry within the abodes, knowing the self-nature of the mind, hence called 'not going against'; because of not falling back into the two vehicles, 'not dreading the ultimate reality'; not being awakened through others is realizing the true noumenon, since the round teaching allows realization and entry in the ten abodes. Third, the three phrases from "Fulfilling" onward are benefits of the ten practices: the first phrase is practice within the station; the latter two phrases are virtues within the station. Fourth, the three phrases from "Leaving Māra" onward are benefits of the ten dedications: the first phrase initiates practice single-mindedly benefiting others, leaving the māras of the two vehicles and the like, dedicating toward bodhi, and thus entering the Buddha's realm; the next phrase attains the Dharma, conforming to marks while being free from marks, unobstructed and inconceivable; the latter phrase is the accomplishment of practice. Fifth, from "Constantly seeing the..." onward completely clarifies the ten stages. The first four phrases are all the Joyful Stage: first, seeing the enjoyment body, hence termed 'constant'; second, fundamentally realizing truth, and with subsequent [wisdom] realizing immeasurable phenomena—moreover, realizing the omnipresent tathatā is also called 'immeasurable'; third, accumulating merit over asaṃkhyeyas and realizing noumenon to give rise [to it], called the power of the treasury of merit; fourth, generating a joyful mind is this station, called entering the path of vision, hence termed 'the stage without doubt.' Freedom from evil and purification is the second stage. Relying on all-knowledge to see phenomena without moving is the third and fourth stages. Gaining entry into all assemblies of bodhisattvas is the fifth, sixth, and seventh stages. Constantly being born in the house of the Buddha is from the eighth stage and above; mindful without interruption, it is therefore called 'constantly being born.' If considered in terms of perfect interpenetration, the first five phrases subsume the stations within faith, each phrase being one station; contemplate this according to the principle. From "Contemplating the profound" onward, the meaning extends to all stations, because in the round teaching station by station subsumes virtues. Second, distinguishing the causes of the manifestation: since they are accomplished by accumulated goodness, the benefit is profound and great. The single phrase, 'for the purpose of subduing all sentient beings,' contains two imports: first, concluding the preceding, meaning concluding that to which the cause belongs; second, generating the subsequent: generating the subsequent disclosure and demonstration is also for the sake of sentient beings. Second, within clarifying the propagation of the Buddha-way above, there are two parts: first, separately revealing what is undertaken; second, from "Sovereign" onward, citing the causes to conclude with praise. In the former there are seventeen phrases, in order to reveal the preceding twenty-one kinds of extraordinary virtues: the first phrase is general; the rest are all particular, among which the first five each subsume two virtues, and the remaining phrases each subsume one. The first phrase, 'illuminating the unobstructed treasury of wisdom,' reveals two virtues: first, it reveals non-dual present activity, hence called 'unobstructed,' because of the absence of the two obstructions; second, it reveals tending toward signless phenomena, hence called 'illuminating the treasury of wisdom'—wisdom is that which can illuminate, and the treasury is that which is illuminated; as for signless tathatā, illuminating and penetrating it are distinct designations for the eyes. The second phrase: first, reveals abiding in the Buddha's abiding, meaning abiding in emptiness and great compassion, spontaneously benefiting and gladdening without rest, termed 'blazing'; second, reveals attaining the equal abiding of all Buddhas, meaning relying on pure wisdom to give rise to the intention to benefit and gladden, performing the bodily karma of both bodies with blazing brilliance. The third phrase: first, reveals arriving at the unobstructed place; second, reveals immutable phenomena, meaning that these two are virtues that subdue māras and overcome non-Buddhists—the former, by possessing an antidote, is not moved by others; the latter, by possessing spiritual transformations, is able to transform others. The fourth phrase: first, is to reveal unobstructedness in what is traversed; now manifesting bodies everywhere is what is traversed, with outflows completely ended, unaffected by the eight winds; furthermore, spiritual power is the cause of being able to pervade; second, it reveals that what is established by it is inconceivable, meaning established by the Buddha's majestic spiritual power. The fifth phrase: first, reveals roaming in the equal dharmatā of the three times, in terms of predicting the events of the three times, which is also spiritual power—the words 'without bounds' signify equal nature; second, reveals his body flowing throughout all worlds, which is very clear. Below, each subsumes one virtue. Sixth, reveals that regarding all phenomena wisdom is without doubt or stagnation, because the original vow is already fulfilled. Seventh, reveals accomplishing the most perfect sambodhi regarding all practices, termed 'wisdom pervading everywhere.' Eighth, reveals that regarding phenomena wisdom has no doubt, termed 'sovereign in phenomena.' Ninth, reveals the wisdom sought by all bodhisattvas and others. Tenth, reveals that whatever body is manifested cannot be differentiated. Eleventh, is to reveal attaining the Buddha's non-dual abiding, the supreme other shore—the other shore being already perfected, the ten bodies are exceptionally wondrous. Twelfth, reveals the unmixed, ultimate virtue of the Tathāgata's liberation and wondrous wisdom; furthermore, all Buddhas are equal, pervading everywhere without being intermingled. Thirteenth, reveals realizing the Buddha's equal stage without middle or edge; the equal stage is the pure treasury. Fourteenth, reveals being utterly identical with the dharmadhātu, hence called 'supremely wondrous.' Fifteenth, possessing the ten powers, he is able to exhaust empty space; those who see him are never satiated. Sixteenth, exhausting the bounds of the future, he therefore illuminates the three times. Second, citing the causes to conclude with praise: first citing the accumulated causes, and afterward praising their inexhaustibility. Sixth, from "At that time the Tuṣita" onward, the heavenly king requests the Buddha to take his place in the palace. He also utters the five titles and says 'Welcome!'; as for the import of the text below, all are as explained in the third assembly. Seventh, from "At that time the Bhagavat" onward, the Tathāgata accepts the request, divided into two: first, accepting the request to enter the palace; second, from "At that time all" onward, manifesting adornments after entering. In the former: first clarifies this realm, and afterward distinguishes the conclusion extending universally. In the former: the first phrase clarifies the virtue of being able to respond; next clarifies the intended purpose; third, directly accepting the request—all are clear and can be understood. Second, manifesting adornments: revealing that it is through the Buddha's power, it surpasses all the heavens. Eighth, from "At that time in the Tuṣita palace" onward, the heavenly king obtains benefit. In the text: first is the benefit of attaining samādhi; from "In the past" onward is the benefit of advancing in goodness. The phrase 'the Buddha's spiritual power' applies to both of these benefits. The stage of the ten abodes is inferior, gathering scattered thoughts back to stillness, so the musical sounds cease; this stage is transcendent and superior, attaining the true nature of movement, so movement and stillness are non-dual, and amid blazing music the mind does not stir. Ninth, from "At that time" onward, gāthā praises relying on the [Buddha's] power. However, recollecting past causes is also an aspect of benefit; taking advantage of the text's convenience, it serves as the basis for speaking the gāthās. In the text there are two parts: first, clarifies the gāthā praises in this place; afterward, concludes by extending universally to the ten directions. In the former: first, the basis for speaking the gāthās; afterward, directly setting forth the gāthā praises. There are ten verses, each verse on one Buddha; the Buddha names differ, but briefly they lack distinct virtues, the rest being the same as the previous assembly. These Buddhas are the ten Buddhas of the previous assembly; following the previous ten Buddhas, lodged in increasingly deep stations, their recollection is increasingly distant. Tenth, from "At that time the Bhagavat" onward, the Tathāgata takes his seat. The text is divided into four distinct parts: first, clarifies taking the seat; second, from "Dharmakāya" onward, reveals virtues, which are also largely the same as the preceding twenty-one virtues, and for fear of tedious text cannot be fully explained; third, from "Inexpressible" onward, the assembly gathers, which is the fulfillment of the retinue—however, because the assembly gathering in the subsequent chapter signifies something, it merely says ten thousand, whereas in principle and actuality they gather everywhere, hence here it only says an inexpressible assembly, not necessarily being only the people of the subsequent chapter; fourth, from "Sitting on this seat" onward, manifests adornments, first in this realm and afterward concluding by extending universally. Some say: this section on ascending the seat ought to be placed after entering the palace and before the praises. Those who transpose the text without understanding are not necessarily right. That is to say, first requesting entry into the palace, the praise is for requesting to sit—how does this contradict reason?