大方廣佛華嚴經隨疏演義鈔 1.27

1.27

疏「主伴重重，極十方而齊唱」者，七別示說儀也。謂是通方之說，舉一為主、十方為伴。諸佛菩薩皆有主伴，遞互相望盡於十方，隨一為主、十方為伴，隣次相壓，故曰重重。然相猶難明，今復略示。言諸佛菩薩皆有主伴者，略有三句：一果主果伴，謂遮那為主，十方佛為伴；十方佛為主，遮那為伴。二因主因伴，謂此方法慧菩薩為主，十方法慧菩薩為伴；十方菩薩為主，此方菩薩為伴。三果主因伴，謂如來為主，普賢等為伴。此一亦名輔翼，亦得稱伴。彼佛為主，此方菩薩為伴。如法慧說法，十方佛證，但名證法諸佛，不名因主果伴。設爾，為伴自望本佛而為主，故言隣次相壓。故曰重重者，略有二義：一此彼互望。如遮那為主，十方諸佛為伴。此界之東阿閦如來為主，此土遮那與十方諸佛為伴。次東第二佛為主，遮那與東第一佛及十方佛為伴，則隨一佛有法界諸佛重數。如十人為主伴，遞互相望便為十重主伴。如一佛既爾，佛主、菩薩伴亦然。因主既爾，因伴亦然。此一義中自有三義。二者遮那一佛為主，十方菩薩為伴。主佛既遍，伴亦隨遍。謂遮那處普光堂，東方十佛剎塵數界外有金色世界文殊而來為伴，十方菩薩皆去十剎而來。若此主佛向東一界坐蓮華座，金色文殊來亦不相近，還去十佛剎塵數外。如長空明月列宿圍繞，萬器百川星月炳現。月如主佛，列宿如伴，一一水中遠近皆現。義當金色近東一界，其西蓮華色世界財首菩薩亦移近東一界，餘之八方皆移近東一界。如是主佛至東十佛剎塵數界外坐蓮華藏師子之座，正當本金色界處。由主佛至彼其金色界，近東亦十佛剎塵數界外，其西方蓮華色界則正當娑婆之處。如是主佛極於東方，金色等伴剎亦極東方，終不見文殊從西向東來近主佛。如是主佛極於西方，亦不見有西方菩薩從東過西來近主佛，十方皆爾。如人以十錢布地，錢心為主、錢緣為伴。第一錢當中，以第二錢壓第一錢上，近東一緣之地，則開元通寶等皆亦近東一緣之地，如是錢錢重重相壓皆漸近東。如近東既爾，更十錢近西亦然。說一十信，則已重重周於十方。如是第三會說十住時，亦如說信重重遍於十方，行向地等皆然。則九會為九重重，如第一會重重遍法界。第二會重重，還在第一會重重之上，則九會自為九箇重重。若四十八會，為四十八重重；若無盡會，有無盡重重。此一佛為主，餘菩薩為伴，重重如是。十方佛為主，十方菩薩為伴，重重亦然。如是諸佛重重復互相遍，故云主伴重重極十方而齊唱。餘義至教起因緣中辯。然上七對，有其六身：初所依海印三昧，即是智身，湛智海故。二說法之身，為化身，謂如水分千月故。三說經處，是意生身，隨意遍於法界處故。四說經時，即力持身，持令永久故。五被難思海會，即威勢身，菩薩眾中威光赫奕故。六圓音、七主伴，皆相好莊嚴身。圓音即一相，主伴即坐蓮華藏師子之座，具相好故。此段有六，前說主難思已有四身，則十身具矣。意云：十身初滿即說此經。然疏本意正示說儀等異，含具十身，故有三兩身名全不昭著。第五雖空空絕迹，而義天之星象燦然，下言該本末也。文有兩重本末：一理事相望而論本末、二諸教相望而論本末。今初也，亦是遮於伏難。恐有難言：夫大象無形、大音無聲，希微絕眹乃是難思之境，豈有形言者哉？則心絕動搖、言忘戲論，自入真趣。何用廣陳言相，翻欲擾人？故今釋云：非言何以知乎無言，非相何以顯乎無相？《十忍經》云「了法不在言，善入無言際，而能示言說，如響遍世間。」斯則以言顯無言也。又云「佛以法為身，清淨如虛空，所現眾色形，令入此法中。」斯即以相顯無相也。又云「色身非是佛，音聲亦復然，亦不離色聲，見佛神通力。」具上二也。《法華》亦云「諸法寂滅相，不可以言宣，以方便力故，為五比丘說。」斯亦以言顯無言也。《金剛經》云「若見諸相非相，即見如來。」此亦以相顯無相也。《淨名》云「夫說法者，無說無示，不言不說。故云當如法說。」又云「無離文字說解脫」也。又云「雖知諸法不生不滅，而以相好莊嚴其身。雖知諸佛國，及以眾生空，而常修淨土，教化諸群生」等，皆是言與無言、相與無相不相離也。〈十住品〉云「欲以寂靜一妙音，普應十方隨類演，如是皆令淨明了，菩薩以此初發心。一切眾生語言法，一言演說無不盡，悉欲了知其自性，菩薩以此初發心。世間言音靡不作，悉令其解證寂滅，欲得如是妙舌根，菩薩以此初發心。」皆即言無言，其文非一。今疏文中，但略明其無礙之義。文有二對：初對無相不礙相、後對無言不礙言。今初對也。雖空空絕迹，諸法性本空，空無諸相。緣生之法，無性故空，復有何相？借空遣有，有去空亡，故曰空空。《淨名》云「唯有空病，空病亦空。」《中論》云「諸佛說空法，為除於有見。若復見有空，諸佛所不化。」故知非有非無也。非有即空，非無即空空也。經云「無中無有二，無二亦復無。三界一切空，是則諸佛見。」此即空空也。次云「凡夫無覺解，佛令住正法。諸法無所住，悟此見日身。」則空亦無所住矣。又上無中，無有二空也。無二，亦復無空空也。三界一切空，成真空也。又〈迴向品〉云「法性本無二，無二亦復無。」皆空空也。言絕迹者，空有斯絕，心行處滅。行處滅故，迹不可尋。謂若有有可有，則有無可無。今無有可有，亦無無可無。以無遣有，無即是迹。以空遣空，空亦是迹。以有遣故，遣之又遣之，以至於無遣。若以無遣無，無遣亦是迹，有所得故，如鳥履砂。若無所得，當句即絕。故〈出現品〉云「了知諸法性寂滅，如鳥飛空無有迹。」故云空空絕迹。以空空不礙於相，故致雖言。雖字生下義天之星象燦然也。謂依於晴空，不礙星象燦爛。晴空即是義天，依第一義天，不礙法門星象。又以不礙星象，方知是空不礙法門，為真第一義空矣。上即以空為本，法門為末也。

Regarding the Commentary's statement, "Host and retinue in manifold layers chant in unison to the utmost bounds of the ten directions": this seventh point specifically demonstrates the ritual of expounding [the sūtra]. It means that this is an expounding that encompasses all regions, taking one as the host and the ten directions as the retinue. All Buddhas and bodhisattvas have hosts and retinues, mutually facing one another throughout the ten directions; whichever one is taken as host, the ten directions serve as the retinue, contiguous and overlapping, hence called "manifold layers." However, the characteristic is still difficult to understand, so it is now briefly indicated again. When it says that all Buddhas and bodhisattvas have hosts and retinues, there are roughly three propositions: First, fruition-host and fruition-retinue, meaning Vairocana is the host and the Buddhas of the ten directions are the retinue; or the Buddhas of the ten directions are the hosts and Vairocana is the retinue. Second, cause-host and cause-retinue, meaning the Bodhisattva Dharmamati of this world is the host and the Bodhisattvas Dharmamati of the ten directions are the retinue; or the bodhisattvas of the ten directions are the hosts and the bodhisattva of this world is the retinue. Third, fruition-host and cause-retinue, meaning the Tathāgata is the host and Samantabhadra and the others are the retinue. This case may also be called assisting attendants, and may also be termed a retinue. That Buddha is the host, and the bodhisattvas of this world are the retinue. As when Dharmamati expounds the Dharma and the Buddhas of the ten directions bear witness, they are merely called the Buddhas who bear witness to the Dharma, not cause-host and fruition-retinue. Even if it were so, as retinue they themselves face their root Buddha as host; therefore it is said that they are contiguous and overlap. Therefore, regarding "manifold layers," there are roughly two meanings: First, mutual perspective between this and that. For example, Vairocana is the host and the Buddhas of the ten directions are the retinue. To the east of this realm, Akṣobhya Tathāgata is the host, while Vairocana of this land and the Buddhas of the ten directions are the retinue. The second Buddha further to the east is the host, while Vairocana, the first Buddha to the east, and the Buddhas of the ten directions are the retinue; thus, along with any single Buddha, there are layers of all Buddhas of the dharmadhātu. Just as when ten people are host and retinue, mutually viewing one another results in ten layers of host and retinue. Since this is so for one Buddha, it is likewise for Buddha-host and bodhisattva-retinue. Since this is so for cause-host, it is likewise for cause-retinue. Within this single meaning, there are inherently three meanings. Second, Vairocana as a single Buddha is the host, and the bodhisattvas of the ten directions are the retinue. Since the host Buddha is omnipresent, the retinue is also omnipresent accordingly. That is to say, when Vairocana is in the Hall of Universal Light, from beyond realms numbering as many as the dust motes of ten Buddha-lands in the eastern direction, Mañjuśrī of the Golden World comes to be the retinue; bodhisattvas of the ten directions all come from ten lands away. If this host Buddha moves one realm to the east and sits upon a lotus seat, the Golden Mañjuśrī's coming is also not close at hand, remaining at a distance of dust motes of ten Buddha-lands away. It is like the bright moon in the vast sky surrounded by the constellations, with stars and moon radiantly appearing in myriad vessels and a hundred rivers. The moon is like the host Buddha and the constellations are like the retinue, both appearing near and far in each body of water. In principle, this corresponds to the Golden [World] approaching one realm to the east, while the Bodhisattva Dhanasirī of the Lotus-Color World in the west also shifts one realm closer to the east, and the remaining eight directions all shift one realm closer to the east. In this manner, when the host Buddha reaches beyond realms numbering as many as the dust motes of ten Buddha-lands to the east and sits upon the lion seat of the Lotus Treasury, he is located directly at the original Golden World. Because the host Buddha has reached there, that Golden World is also beyond realms numbering as many as the dust motes of ten Buddha-lands close to the east, while the western Lotus-Color World is located directly at the site of the Sahā realm. In this way, when the host Buddha reaches the utmost of the eastern direction, the companion lands such as the Golden [World] also reach the utmost of the east; one never sees Mañjuśrī coming from west to east to draw near to the host Buddha. In this way, when the host Buddha reaches the utmost of the western direction, one also does not see a western bodhisattva crossing from east to west to draw near to the host Buddha; it is like this in all ten directions. It is like someone laying ten coins on the ground: the center of the coin is the host, and the edge of the coin is the retinue. When the first coin is in the center, placing a second coin overlapping the first coin one edge's width toward the east, then the inscription Kaiyuan Tongbao and the rest also move one edge's width toward the east. In this manner, coin by coin overlapping in manifold layers, all gradually move east. Just as it is so moving east, taking ten more coins moving west is also like this. When expounding the single set of the Ten Faiths, it has already enveloped the ten directions in manifold layers. In this way, when the third assembly expounds the Ten Abodes, just like expounding the Faiths, it is also omnipresent in manifold layers throughout the ten directions; the Practices, Dedications, Grounds, and so forth are all like this. Thus the nine assemblies constitute nine manifold layers; just as the manifold layers of the first assembly pervade the dharmadhātu, the manifold layers of the second assembly reside again upon the manifold layers of the first assembly, so the nine assemblies inherently constitute nine manifold layers. If there are forty-eight assemblies, they constitute forty-eight manifold layers; if there are inexhaustible assemblies, there are inexhaustible manifold layers. This is how one Buddha is the host and the other bodhisattvas are the retinue in manifold layers like this. With the Buddhas of the ten directions as hosts and the bodhisattvas of the ten directions as the retinue, the manifold layers are also like this. In this way, the manifold layers of all Buddhas again mutually pervade one another; hence it says, "Host and retinue in manifold layers chant in unison to the utmost bounds of the ten directions." The remaining meanings will be analyzed in [the section on] the causes and conditions for the arising of the teaching. However, among the above seven pairs, there are six bodies: First, the oceanic reflection samādhi on which it relies is precisely the wisdom body, because the ocean of wisdom is serene. Second, the body that expounds the Dharma is the transformation body, meaning it is like water dividing a thousand moons. Third, the place where the sūtra is expounded is the mind-made body, because it pervades the locations of the dharmadhātu according to mind. Fourth, the time when the sūtra is expounded is the body sustained by power, because it sustains it to endure perpetually. Fifth, covering the inconceivable oceanic assembly is the awe-inspiring body, because in the assembly of bodhisattvas its majestic light is brilliantly radiant. Sixth, the round voice, and seventh, host and retinue, are both the body adorned with major and minor marks. The round voice is a single mark, and host and retinue means sitting on the lion seat of the Lotus Treasury, because it is complete with major and minor marks. This passage contains six; the previous [section on] the inconceivable host of expounding already had four bodies, so the ten bodies are complete. The meaning is: as soon as the ten bodies are perfected, this sūtra is expounded. However, the original intention of the commentary was precisely to demonstrate differences in the ritual of expounding and so forth, implicitly containing the ten bodies; hence the names of two or three bodies were not made explicitly prominent. Regarding the fifth [phrase], "Although it is empty of emptiness and devoid of traces, the stars and constellations in the sky of meaning shine brightly," the following text says it encompasses root and branch. The text has two levels of root and branch: first, discussing root and branch by viewing principle and phenomena in relation to each other; second, discussing root and branch by viewing the various teachings in relation to each other. Here it is the first, and it also fends off a hidden objection. Lest someone object, saying: Great form has no shape, great sound has no voice; being subtle and devoid of signs is indeed the inconceivable realm—how could there be form or words? Then, when the mind ceases wavering and words forget prapañca, one naturally enters the true path. What need is there to expound words and marks at length, which on the contrary merely disturbs people? Therefore it is now explained: Without words, how could one know the wordless? Without marks, how could one reveal the markless? The Ten Kṣāntis Sūtra says: "Understanding that phenomena do not lie in words, / One skillfully enters the realm of the wordless, / Yet is able to manifest speech / Like an echo pervading the world." This, then, uses words to reveal the wordless. It also says: "The Buddha takes the Dharma as his body, / Pure like empty space; / The forms of various colors he manifests / Cause [beings] to enter into this Dharma." This uses marks to reveal the markless. It also says: "The physical body is not the Buddha, / Nor is sound either; / Yet not apart from form and sound / Is the Buddha's supernatural power seen." This is complete with both of the above. The Lotus Sūtra also says: "The tranquil and extinguished mark of all phenomena / Cannot be expressed in words; / Through the power of upāya, / It was expounded for the five monks." This also uses words to reveal the wordless. The Diamond Sūtra says: "If one sees that all marks are non-marks, one sees the Tathāgata." This also uses marks to reveal the markless. The Vimalakīrtinirdeśa says: "As for expounding the Dharma, there is nothing expounded and nothing demonstrated, no words and no speech. Therefore it is said that one should expound according to the Dharma." It also says: "Without departing from words, speak of liberation." It also says: "Although knowing that all phenomena are unborn and unextinguished, yet with marks and characteristics he adorns his body. Although knowing that all Buddha-lands and sentient beings are empty, yet he constantly cultivates pure lands to teach and transform all living beings," and so forth. These all show that words and the wordless, marks and the markless, are not separated from one another. The "Chapter on the Ten Abodes" says: "Desiring with a single tranquil, wondrous voice / To respond universally to the ten directions, expounding according to type, / Causing them all to become pure and clearly understood— / With this, the bodhisattva first generates the mind [of bodhi]. / The verbal phenomena of all sentient beings / Are completely exhausted in a single word of exposition; / Desiring to fully know their intrinsic nature— / With this, the bodhisattva first generates the mind [of bodhi]. / Leaving no worldly sounds and voices unproduced, / Causing them all to understand and realize tranquility and extinction; / Desiring to attain such a wondrous tongue faculty— / With this, the bodhisattva first generates the mind [of bodhi]." All of these show that words are identical to the wordless; such passages are more than one. In the current text of the commentary, it merely clarifies this meaning of non-obstruction in brief. The text has two pairs: the first pair is that marklessness does not obstruct marks; the second pair is that wordlessness does not obstruct words. Now it is the first pair. "Although it is empty of emptiness and devoid of traces": the nature of all phenomena is originally empty, empty and devoid of any marks. Phenomena arisen from conditions are empty because they have no intrinsic nature; what further marks could there be? Borrowing emptiness to dismiss existence, when existence is gone, emptiness vanishes; hence it is called "empty of emptiness." The Vimalakīrtinirdeśa says: "There is only the illness of emptiness, and the illness of emptiness is also empty." The Madhyamakaśāstra says: "The Buddhas expounded the teaching of emptiness / In order to eliminate views of existence. / If one again sees that there is emptiness, / The Buddhas will not transform them." Therefore we know it is neither existent nor non-existent. Non-existence is emptiness; neither non-existence [nor existence] is empty of emptiness. The sūtra says: "In the middle there is no duality, / And non-duality is also non-existent. / The three realms are entirely empty; / This is the vision of all Buddhas." This is precisely empty of emptiness. Next it says: "Ordinary persons lack awakening and understanding; / The Buddha causes them to abide in the true Dharma. / All phenomena have no abode; / Awakening to this, one sees the sun-body." Then emptiness also has nowhere to abide. Furthermore, in the above "In the middle there is no [duality]," there is no duality is emptiness; "non-duality is also non-existent" is empty of emptiness; "the three realms are entirely empty" establishes true emptiness. Furthermore, the "Chapter on Pariṇāmanā" says: "The dharmatā is originally non-dual, / And non-duality is also non-existent." These are all empty of emptiness. Saying "devoid of traces": emptiness and existence are both severed, and the place of mental activity is extinguished. Because the place of activity is extinguished, traces cannot be sought. That is to say, if there were an existence that could exist, there would be a non-existence that could not exist. Now there is no existence that could exist, nor is there a non-existence that could not exist. Using non-existence to dismiss existence, non-existence is itself a trace. Using emptiness to dismiss emptiness, emptiness is also a trace. Because it is dismissed by means of existence, dismissing it and dismissing it again until there is nothing to dismiss. If one uses non-dismissal to dismiss, non-dismissal is also a trace; because there is something grasped, it is like a bird treading on sand. If there is nothing grasped, it is immediately severed at the statement itself. Therefore the "Chapter on the Manifestation [of the Tathāgata]" says: "Fully knowing that the nature of all phenomena is tranquil and extinguished, / It is like a bird flying through the sky leaving no trace." Hence it says, "empty of emptiness and devoid of traces." Because being empty of emptiness does not obstruct marks, the word "although" is used. The word "although" gives rise to the subsequent phrase, "the stars and constellations in the sky of meaning shine brightly." It means that relying on the clear sky does not obstruct the stars and constellations from shining brilliantly. The clear sky is precisely the sky of meaning; relying on the sky of supreme meaning does not obstruct the stars and constellations of the Dharma gates. Furthermore, because it does not obstruct the stars and constellations, one only then knows that this emptiness does not obstruct the Dharma gates, being the true emptiness of supreme meaning. The above takes emptiness as the root and the Dharma gates as the branches.