大方廣佛華嚴經隨疏演義鈔 1.23

1.23

疏「不起樹王，羅七處於法界」者，第三明說經之處，意取七處故。言樹王者，即菩提樹，謂畢鉢羅樹。此樹高聳，獨出眾樹，故稱為王。言不起者，謂不起菩提樹，而昇忉利天等。故下經云「爾時世尊不離一切菩提樹下，而上昇須彌，向帝釋殿。」法慧菩薩偈云「佛子汝應觀，如來自在力，一切閻浮提，皆言佛在中。我等今見佛，住於須彌頂，十方悉亦然，如來自在力。」三天皆有不起而昇之言，故彼成四句：一不起一切菩提樹而昇一天，如前經文；二不起一處而昇一切處；三不起一處而昇一處；四不起一切處而昇一切處。二四兩句取其結例之文，謂十方悉亦然，取前一切閻浮提對忉利亦然，則是第四句。但取一閻浮對一切忉利，是第二句。其第三句，易故文無，義必合有。是則不起法界菩提樹，遍昇法界七處。今言羅七處於法界者，略有二意：一令遍法界中皆有七處、二令一一處皆遍法界。且初義者，若約自狹之寬說遍應，如下說處中十重之內遍於中八，以初一是能遍七處，十是例餘佛故。然下十重是約佛遍於處，今明處遍於處，自有二義耳。所依之處既遍法界，能依之身居然遍也。今直就遍法界言，略有五重：一遍法界同類剎中皆有七處、二遍法界異類剎中有七處、三遍法界微塵中剎亦有七處、四遍法界虛空容塵之處亦有七處、五遍法界帝網剎中亦有七處。二令一一處遍者，如菩提場遍法界，則普光明中亦有菩提場，忉利天中亦有菩提場。夜摩兜率等七處一一皆有菩提場。如遍七處，亦遍非七處之處，如化樂四王、色界十八等非說經處，今菩提場亦遍於彼。如菩提場處遍其七處，一一皆遍七處，乃至法界。此亦有五：一者一遍同類剎、二遍異類剎、三遍法界塵、四遍虛空容塵之處、五遍法界帝網剎。更細而論，非但一一處遍，隨一一塵皆遍法界五重之處，是則一處中有一切處。上二重釋遍皆遍五類。五類之中，前三約事法界；次一通事理，理空事空故；後一事事無礙法界，由事即理，事理無礙，故以理融事遍於重重，皆是如來說經之處。

The Commentary states: "Without rising from the king of trees, arraying the seven locations throughout the dharmadhātu": the third clarifies the locations of expounding the sūtra, intending to take the seven locations. Regarding "king of trees," it is the bodhi tree, that is, the pippala tree. This tree is lofty and towers prominently above all trees, so it is called the king. Regarding "without rising," it means that without rising from the bodhi tree, he ascends to the Trāyastriṃśa Heaven, and so forth. Thus the sūtra below states: "At that time, the World-Honoured One, without leaving the foot of all bodhi trees, ascended Mount Sumeru and proceeded to Śakra's palace." Bodhisattva Dharmamati's verse says: "Disciples of the Buddha, you should observe the Tathāgata's sovereign power: in all of Jambudvīpa, all say the Buddha is in their midst. We now see the Buddha dwelling on the summit of Sumeru; in the ten directions it is likewise so: such is the Tathāgata's sovereign power." In the three heavens there are all statements of ascending without rising; hence they form four propositions: first, without rising from all bodhi trees, ascending to one heaven, as in the previous sūtra text; second, without rising from one location, ascending to all locations; third, without rising from one location, ascending to one location; fourth, without rising from all locations, ascending to all locations. The second and fourth propositions are taken from the concluding illustrative text, which says "in the ten directions it is likewise so"; taking the previous all-Jambudvīpa in contrast to Trāyastriṃśa as likewise so constitutes the fourth proposition. Taking merely one Jambudvīpa in contrast to all Trāyastriṃśas constitutes the second proposition. As for the third proposition, because it is simple the text lacks it, but in meaning it must be included. Thus, without rising from the dharmadhātu's bodhi trees, he universally ascends to the seven locations of the dharmadhātu. Now, saying "arraying the seven locations throughout the dharmadhātu" has roughly two meanings: first, causing the seven locations to exist throughout the entire dharmadhātu; second, causing each single location to pervade the entire dharmadhātu. As for the first meaning: if speaking of universal response from the narrow to the broad, as in the ten levels of locations expounded below, he pervades the middle eight, because the first is the seven locations capable of pervading, and the tenth exemplifies the other Buddhas. However, the ten levels below concern the Buddha pervading locations, whereas here we clarify locations pervading locations, which naturally has two meanings. Since the locations relied upon pervade the dharmadhātu, the bodies relying upon them naturally pervade as well. Now speaking directly of pervading the dharmadhātu, there are roughly five levels: first, throughout the same-type lands of the dharmadhātu, there are seven locations; second, throughout the different-type lands of the dharmadhātu, there are seven locations; third, throughout the lands within the fine dust motes of the dharmadhātu, there are also seven locations; fourth, throughout the locations of empty space accommodating dust motes in the dharmadhātu, there are also seven locations; fifth, throughout the Indra's net lands of the dharmadhātu, there are also seven locations. Second, causing each single location to pervade: for example, the bodhimaṇḍa pervades the dharmadhātu, so within the Universal Light [Hall] there is also the bodhimaṇḍa, and in the Trāyastriṃśa Heaven there is also the bodhimaṇḍa. In each of the seven locations such as Yāma and Tuṣita, there is a bodhimaṇḍa. Just as it pervades the seven locations, it also pervades locations that are not among the seven locations, such as Nirmāṇarati, the Four Heavenly Kings, the eighteen of the form realm, and so forth, which are not locations of expounding the sūtra; now the bodhimaṇḍa also pervades them. Just as the bodhimaṇḍa location pervades those seven locations, each single [location] pervades the seven locations, up to the dharmadhātu. This also has five [levels]: first, universally pervading same-type lands; second, universally pervading different-type lands; third, universally pervading the dust motes of the dharmadhātu; fourth, universally pervading the locations where empty space accommodates dust motes; fifth, universally pervading the Indra's net lands of the dharmadhātu. To discuss it even more subtly: not only does each single location pervade, but in accordance with each single dust mote, it pervades the five levels of locations of the dharmadhātu; thus within one location exist all locations. The above two explanations of pervading both pervade the five classes. Among the five classes, the first three concern the dharmadhātu of phenomena; the next one applies to both phenomena and principle, because principle is empty and phenomena are empty; the last one is the dharmadhātu of the non-obstruction of phenomena and phenomena. Since phenomena are precisely principle, and phenomena and principle are unimpeded, through principle phenomena are fused and pervade layer upon layer—all of which are the Tathāgata's locations for expounding the sūtra.