大方廣佛華嚴經隨疏演義鈔 12.6

12.6

疏「六如影像」等者，文亦有二：先正釋、後引證。前中然約鏡像喻，鏡不是像、像不是鏡，故無鏡之能。此但取像，以況性空虛無之義。今取即入自在，故明一切具於鏡像二義。故疏結云「如鏡互照」，則一一法上有鏡有像也。疏「下經云」下，即〈十忍品〉。彼云「然諸眾生知於此處有是影現，亦知彼處無如是影。遠物近物雖皆影現，影不隨物而有遠近。菩薩摩訶薩亦復如是，能知自身及以他身一切皆是智之境界，不作二解，謂自他身別，而於自國土、於他國土各各差別一時普現。」釋曰：若不如影，何得諸處一時頓現？故引遠近之言，意取自在。偈中「譬如水中影，非內亦非外。菩薩求菩提，了世非世間，不於世住出，如影現世間。入此甚深義，離垢者明徹，不捨本誓心，普照智慧燈，世間無邊際，智入悉齊等，普化諸群生，令其捨眾著。」釋曰：不了如影，安能普入無邊之世？七因無限者，謂因多德遠，因果相稱故。但修一緣起之因，則果中尚如緣起無礙。況有無限之因，無邊行海皆備修耶？況一一行自復無盡，如一慈門即有佛剎塵數，況於餘門。疏「無性等觀」者，一近等上四，謂唯心所現觀、法性融通觀、如幻夢觀、如影像觀，兼能等緣起無性觀，故總收前六。菩薩因中皆為此觀，觀法唯心乃至觀法如影像，故用此六觀該一切法。謂若染若淨、若依若正、若因若果、同類異類，是法所攝，皆用六觀貫之，故令成果，如於六觀自在無礙。二者等餘諸因，齊佛所知、普賢所行，十方三世無盡無盡所有因門皆此門攝，故云「及餘無量殊勝因」耳。其大願迴向稱法界修，亦該通法界諸因。「今如所起果」者，如於昔因所得果故。八佛證窮者，文中二：先正釋。但得成佛，法爾能爾。「經云」下引證。無比功德，即佛德也。〈普賢行品〉云「世間及如來，種種諸名號，經於無量劫，說之不可盡。何況最勝智，三世諸佛法，從於法界生，充滿如來地。」明佛地德用不可說也。又下偈云「其中人師子，修佛種種行，成於等正覺，示現諸自在。」此亦明因圓果滿，故有大用耳。前即德相，此即業用。九深定用中，先正釋。言「海印定等」者，如下第六十一經，略說一百門三昧，及《智論》五百三昧等。「賢首品」下，引證。而云等者，有二義：一只等此偈餘文，文云「於一普現難思剎，彼一塵內眾多剎，或有有佛或無佛，或有雜染或清淨，或有廣大或狹小」等，即是三昧所現自在也。二等餘經，即彼次前偈云「眾生形相各不同，行業音聲亦無量，如是一切皆能現，海印三昧威神力。」如是等文，其處非一。疏「由上十因」下，第三總結所屬，正結周遍含容，以是事事無礙故。該取前三，故皆別教一乘分齊。

Regarding the Commentary's stating, "Sixth, as images and reflections," and so forth: the text also has two parts: first, a direct explanation, and second, adducing proofs. In the former, regarding the metaphor of the mirror and reflection, the mirror is not the reflection and the reflection is not the mirror, so [the reflection] does not possess the capacity of the mirror. This merely takes the reflection to illustrate the meaning of nature-emptiness and insubstantiality. Here, taking the mutual identification and interpenetration in sovereign mastery, it explains that everything possesses both meanings of mirror and reflection. Therefore, the Commentary concludes by saying "like mirrors mutually illuminating," meaning that upon each and every phenomenon there is both mirror and reflection. Where the Commentary says "The sūtra below states," and so forth, it is the "Chapter on the Ten Forbearances." There it says: "Yet all sentient beings know that in this place there is this reflection appearing, and they also know that in that place there is no such reflection. Although distant objects and near objects both appear as reflections, the reflections do not follow the objects in being distant or near. The bodhisattva-mahāsattva is also like this, able to know one's own body and other bodies as all being the cognitive sphere of wisdom, not generating a dual understanding of one's own and other bodies being different, yet in one's own lands and in other lands, in each and every distinction, appearing everywhere simultaneously." The explanation says: If it were not like a reflection, how could they appear simultaneously in all places? Therefore, citing the words "distant and near," the intention is to capture sovereign mastery. The verse says: / "Like a reflection in the water, / Neither inside nor outside. / The bodhisattva seeking bodhi / Understands that the world is not worldly; / Neither abiding in nor leaving the world, / Like a reflection appearing in the world. / Entering this extremely profound meaning, / Those free from defilement are clear and penetrating; / Not abandoning the mind of original vow, / Universally illuminating with the lamp of wisdom. / The world has no boundaries, / Wisdom enters them all equally; / Universally transforming all multitudes of beings, / Causing them to abandon all attachments." / The explanation says: If one does not comprehend that it is like a reflection, how could one universally enter the boundless world? Seventh, "unlimited causes" means that because the causes are many and the virtues far-reaching, cause and fruit correspond to one another. Even if one cultivates only a single cause of dependent origination, in the fruit there is already the unobstructedness of dependent origination; how much more so when there are unlimited causes, and the boundless ocean of practices is fully cultivated in its entirety? How much more so when each and every practice is itself inexhaustible—for example, the single gate of loving-kindness possesses dust-mote numbers of buddha-lands; how much more so for the other gates! In the Commentary, "contemplation of non-nature and so forth" means: first, it is nearly equal to the four above, namely the contemplation of manifestation by mind alone, the contemplation of the mutual fusion of dharmatā, the contemplation of being like an illusion and a dream, and the contemplation of being like images and reflections, along with being able to equalize the contemplation of the non-nature of dependent origination; therefore it comprehensively gathers the previous six. In the causal stage, the bodhisattva engages in all these contemplations, contemplating phenomena as mind alone, and so on up to contemplating phenomena as like images and reflections; thus, one uses these six contemplations to encompass all phenomena. That is, whether defiled or pure, whether the insentient realm or the sentient body, whether cause or fruit, whether of the same kind or different kinds, whatever is subsumed by phenomena, one uses the six contemplations to pervade them all; therefore, when bringing about the fruition, it is as sovereign and unobstructed as in the six contemplations. Second, it is equal to all remaining causes: matching what is known by the Buddha and practiced by Samantabhadra, all inexhaustible causal gates throughout the ten directions and the three times are all subsumed within this gate; hence it says "and the remaining immeasurable, supreme causes." Their great vows and pariṇāmanā are cultivated in accordance with the dharmadhātu, and also pervade all causes in the dharmadhātu. "Now corresponding to the fruit that has arisen" means being the fruit obtained in accordance with the causes of the past. Eighth, "the Buddha's ultimate realization": in the text there are two parts: first, a direct explanation. Simply having attained buddhahood, by the nature of things it is capable of being so. Where it says "The sūtra says," and so on, it adduces proof. "Incomparable merit" is precisely the Buddha's virtue. The "Chapter on Samantabhadra's Practices" says: "The diverse names / Of the world and the Tathāgata, / Though spoken of for immeasurable kalpas, / Cannot be exhausted. / How much more so the most supreme wisdom / And the Dharmas of all Buddhas of the three times, / Born from the dharmadhātu, / Pervading the Tathāgata ground!" This clarifies that the virtues and functions of the Buddha ground cannot be fully expressed. Moreover, a later verse states: / "Among them, the lions among men / Cultivate the various practices of the Buddha, / Attaining equal and perfect awakening, / Manifesting all forms of sovereign mastery." / This also clarifies that because causes are rounded out and fruits are perfected, there are great functions. The former is the characteristic of virtue, while this is the functioning of activity. Ninth, in "functions of profound samādhi," first there is the direct explanation. The words "ocean-seal samādhi and so forth" refer to what is below in the sixty-first fascicle, briefly explaining one hundred gates of samādhi, and the five hundred samādhis in the Da zhidu lun, and so forth. Below "Chapter of Xianshou," it adduces proof. The reason it says "and so forth" has two meanings: first, it merely includes the remaining text of this verse, which says: "Within one, universally manifesting inconceivable lands; / In that single dust mote, numerous lands, / Some with buddhas, some without buddhas, / Some mixed and defiled, some pure, / Some vast, some narrow," and so on, which is the sovereign mastery manifested by samādhi. Second, it includes other sūtras, namely the verse immediately preceding that one, which says: / "The physical forms of sentient beings are each different; / Their karmic activities and voices are also immeasurable. / All such things are able to be manifested / Through the mighty spiritual power of the ocean-seal samādhi." / Passages such as this are not found in just one place. From the Commentary's stating, "Due to the ten causes above," downward: thirdly, it summarizes what it belongs to, precisely concluding with universal pervasion and containment, because it is the non-obstruction of phenomenon and phenomenon. Encompassing the previous three, they are all the scope of the One Vehicle of the Distinct Teaching.