大方廣佛華嚴經隨疏演義鈔 23.31

23.31

疏「二佛境界下諸句皆別明佛智之德」者，疏文分三：初對總彰別、二「言境界」下牒名辯體、三「廣亦無量」下約類開合。亦有五意：一廣無量，無有一境非佛境故。二「略有十種」下，寄圓說十。於中二：先正說三種十、後「然出現多明體遍」等者，揀三處不同。謂〈出現品〉，即五十二，云「佛子！菩薩以無障無礙智慧知一切世間境界，是如來境界。知一切三世境界、一切剎境界、一切法境界、一切眾生境界、真如無差別境界、法界無障礙境界、實際無邊際境界、虛空無分量境界、無境界境界，是如來境界。佛子！如一切世間境界無量，如來境界亦無量。如一切三世境界無量，如來境界亦無量。乃至如無境界境界無量，如來境界亦無量。如無境界境界一切處無有，如來境界亦如是，一切處無有」等。釋曰：此即明體遍義也。言多明者，一切處無有，亦顯深義也。言「不思議品以辯超勝」者，即四十六經，「所謂一一切諸佛一加趺坐遍滿十方無量世界，二一切諸佛說一義句悉能開示一切佛法，三放一光明悉能遍照一切世界，四於一身中悉能示現一切諸身，五於一處中悉能示現一切世界，六於一智中悉能決了一切諸法無所罣礙，七於一念中悉能遍往十方世界，八於一念中悉現如來無量威德，九於一念中普緣三世佛及眾生心無雜亂，十於一念中與去來今一切諸佛體同無二。是為十。」上八句初皆有「一切諸佛」之言。釋曰：既一念能為無盡之事，故云超勝。「問明該其因果」者，即十三經，問有十一，謂一何等是佛境界？二何等是佛境界因？三度、四入、五智、六法、七說、八知、九證、十現、十一廣，上九皆有「何等是佛境界」之言。初一是總，二即是因。智證知廣四句皆體，餘五皆用。偈中答云「如來深境界，其量等虛空。一切眾生入，而實無所入。」此雙答總及廣二句。又云「如來深境界，所有勝妙因，億劫常宣說，亦復不能盡。」此即答因。餘如彼文。上三雖同佛境，說意小殊，故云「小有不同」。「謂佛即境」者，分齊。謂如來所成一切功德智慧等是佛所有，如一國境屬於當國之王。而菩薩不測，唯佛得故。言佛之境者，真如實相、真俗二諦等，是智所緣境故。云所觀眾生國土等，是佛悲所化境，故云「所觀化等」。「略有十種」者，此含二段：一即四十六經，十種為眾生作佛事。何等為十？所謂一一切諸佛示現色身為眾生作佛事，二出生妙音聲，三有所受，四無所受，五以地水火風，六神力自在示現一切所緣境界，七種種名號，八以佛剎境界，九嚴淨佛剎，十寂寞無言。皆上「一切諸佛」下有「為眾生作佛事」之言。故下開為三類中，三加非情作佛事等。二即四十七，十種大那羅延幢勇健法，故疏結云「今此加持即是神力」。「及法雲地」者，即十種持。經云「又如實知佛持、法持、僧持、業持、煩惱持、時持、願持、供養持、行持、劫持、智持，如是等皆如實知。」「離世間品」者，即五十八經，云「所謂初始能發菩提之心，佛所攝持；二於生生中持菩提心令不忘失，佛所攝持；三覺諸魔事悉能遠離；四聞諸波羅蜜如說修行；五知生死苦而不厭惡；六觀甚深法得無量果；七為諸眾生說二乘法而不證取彼乘解脫；八樂觀無為法而不住其中，於有為無為不生二想；九至無生處而現受生；十雖證得一切智而起菩薩行，不斷菩薩種。」皆有「佛所攝持」之言。「一如加持」者，如此類甚多。謂化現多身，隨所樂見；碎身舍利，一興供養千返生天。全身舍利如多寶佛，即是如來力持身也。如〈出現品〉醫王留身喻等。「二如加耆婆」者，即《涅槃》第三十、南經二十八，經云「我於爾時往瞻婆城。時彼城中有大長者，無有繼嗣，供事六師以求子息。於後不久其婦懷妊，長者知已，往六師所歡喜而言：『我婦懷妊，男耶女耶？』六師答言：『必是其女。』長者聞已，心生愁惱。復有知識來謂長者：『何故愁惱乃至是耶？』長者答言：『我婦懷妊，未知男女，故問六師。六師見語「如我相法生必是女。」我聞是語，自惟年老財富無量，如其非男無所付囑，是故我愁。』知識復言：『汝無智慧』下取意意引廣讚佛德，令問世尊。長者即至佛所。問佛言：『世尊！我婦懷妊，六師相言生必是女。是事云何？』佛言：『長者！汝婦懷妊，是男無疑。其兒生已，福德無比。』六師聞已心生嫉妬，乃以菴羅果和合毒藥，授其長者令其妻服，語云：『若服此藥，兒則端正，產者無患。』服已便死，送至城外以火焚之。如來知之，便往塚間。長者難言：『所言無二，可名世尊。母已終亡，云何生子？』我言：『長者！汝於爾時都不見問母命長短，但問所懷為是男女。諸佛如來發言無二，是故當知，定必得子。』是時死屍火焚腹裂，子從中出，端坐火中，猶如鴛鴦處蓮華池。我於爾時尋告耆婆：『汝往火中抱是兒來。』六師止之，耆婆言：『如來使我入阿鼻地獄，猛火熾然尚不能燒，況世間火。』爾時耆婆前入火聚，猶入清涼大河水中，抱持是兒還詣我所，授兒與我。我授兒已，告長者言：『一切眾生壽命不定，如水上泡。眾生若有重業果報，火不能燒、毒不能害。是兒業報，非我所作。』長者請佛立字。佛言：『是兒生於猛火之中，火名樹提，應名樹提。』爾時會中見我神化，無量眾生發阿耨多羅三藐三菩提心。」故云如加耆婆入火。則入火之言，兼於二事：一如向所說。二如耆婆所言，佛令入阿鼻地獄猛火不燒。復有一緣，即令入地獄問提婆達多事也。

Regarding the commentary's statement, "Second, the phrases below 'the Buddha's domain' all individually clarify the virtues of the Buddha's cognition": the commentary's text has three parts. First, contrasting with the general to manifest the specific; second, from "The word 'domain'" downward, bringing up the name to analyze the essence; third, from "In extent it is also immeasurable" downward, opening and combining according to categories. There are also five senses. First, its extent is immeasurable, because there is not a single domain that is not the Buddha's domain. Second, from "There are briefly ten kinds" downward, ten are stated provisionally based on perfection. Therein are two parts: first, correctly stating the three kinds of ten; later, regarding "However, 'Manifestation' mostly clarifies the omnipresence of the essence" and so forth, distinguishing the differences among the three places. That is to say, the "Chapter on the Manifestation of the Tathāgata"—which is [fascicle] fifty-two—states: "Buddha-sons! When a bodhisattva knows all worldly domains with unhindered, unobstructed cognition, this is the Tathāgata's domain. Knowing all domains of the three periods of time, all domains of kṣetras, all domains of dharmas, all domains of sentient beings, the domain of the non-differentiation of tathatā, the domain of the unhindered dharmadhātu, the domain of the boundless bhūtakoṭi, the domain of space having no measure, and the domain of no domain—this is the Tathāgata's domain. Buddha-sons! Just as all worldly domains are immeasurable, the Tathāgata's domain is also immeasurable. Just as all domains of the three periods of time are immeasurable, the Tathāgata's domain is also immeasurable. And so forth, down to: just as the domain of no domain is immeasurable, the Tathāgata's domain is also immeasurable. Just as the domain of no domain does not exist in any place, the Tathāgata's domain is also like this: it does not exist in any place," and so forth. Explaining it: this clarifies the meaning of the omnipresence of the essence. Saying that it "mostly clarifies" that it does not exist in any place also reveals its profound meaning. As for saying that the "Chapter on the Inconceivable" discriminates supreme transcendence, this refers to fascicle forty-six of the sūtra: "Namely: first, all buddhas, sitting cross-legged once, pervade immeasurable worlds in the ten directions; second, all buddhas, uttering a single phrase of meaning, are completely able to disclose and indicate all buddha-dharmas; third, emitting a single beam of light, they are completely able to illuminate all worlds; fourth, within a single body, they are completely able to manifest all bodies; fifth, within a single place, they are completely able to manifest all worlds; sixth, within a single cognition, they are completely able to resolve all dharmas without any impediment; seventh, within a single thought-moment, they are completely able to go everywhere to worlds in the ten directions; eighth, within a single thought-moment, they completely manifest the immeasurable awe-inspiring virtue of the Tathāgata; ninth, within a single thought-moment, they universally take as object the minds of buddhas and sentient beings of the three periods of time without confusion; tenth, within a single thought-moment, they share an identical essence with all buddhas of the past, future, and present, without duality. These are the ten." The beginnings of all the eight lines above have the words "all buddhas". Explaining it: since a single thought-moment can accomplish inexhaustible activities, it is called "supreme transcendence." As for "'Questions on Clarification' encompasses both cause and effect," this refers to fascicle thirteen of the sūtra, where there are eleven questions, namely: 1. What is the Buddha's domain? 2. What is the cause of the Buddha's domain? 3. deliverance, 4. entry, 5. cognition, 6. dharma, 7. exposition, 8. knowing, 9. realization, 10. manifestation, 11. extent. The nine above all contain the words "What is the Buddha's domain?". The first is general; the second is the cause. The four phrases of cognition, realization, knowing, and extent are all essence; the remaining five are all function. The response in verse states: "The Tathāgata's profound domain / Has an extent equal to empty space. / All sentient beings enter it, / Yet in truth there is nothing entered." This jointly answers the two phrases of the general and the extent. It also says: "The Tathāgata's profound domain / Has supreme and wondrous causes; / Though expounded constantly for kotis of kalpas, / They could never be exhausted." This answers the cause. The rest are as in that text. Although the three above are all identically the Buddha's domain, the intent in explaining them is slightly distinct; therefore it is said that they "differ slightly." As for "Buddha is domain," it refers to division and scope. That is to say, all the merits, cognition, and so forth accomplished by the Tathāgata belong to the Buddha, just as the territory of a country belongs to the king of that country; and bodhisattvas cannot fathom it, for only buddhas attain it. Speaking of "the Buddha's domain," tathatā, the true characteristic, the two truths of the ultimate and conventional, and so forth, are the domain that is the object of cognition. Saying "the sentient beings, lands, etc., that are observed," these are the domain of transformation transformed by the Buddha's compassion; hence it says "the observation, transformation, etc." As for "There are briefly ten kinds," this contains two passages. The first is in fascicle forty-six: ten kinds of performing buddha-work for sentient beings. What are the ten? Namely, first, all buddhas manifest physical bodies to perform buddha-work for sentient beings; second, producing wondrous voices; third, having that which is received; fourth, not having that which is received; fifth, by means of earth, water, fire, and wind; sixth, by sovereign spiritual power manifesting all objective domains; seventh, diverse names and titles; eighth, by means of the domains of buddha-lands; ninth, adornment and purification of buddha-lands; tenth, being tranquil and silent without words. All have the words "all buddhas" above and "perform buddha-work for sentient beings" below. Therefore, below, in opening them into three categories, the third is empowering insentient things to perform buddha-work, and so on. The second is in [fascicle] forty-seven: the ten kinds of courageous dharmas of the great Nārāyaṇa banner; hence the commentary concludes, "Now this empowering is precisely spiritual power." As for "and the Dharmameghā-bhūmi," this refers to the ten kinds of upholdings. The sūtra states: "Furthermore, truly knowing the Buddha's upholding, the Dharma's upholding, the Saṃgha's upholding, karma's upholding, defilement's upholding, time's upholding, vow's upholding, offering's upholding, practice's upholding, kalpa's upholding, and cognition's upholding—all such as these are truly known." As for the "Chapter on Detachment from the World," this refers to fascicle fifty-eight of the sūtra, which states: "Namely, first, being initially able to generate the mind of bodhi is sustained by the Buddha; second, sustaining the mind of bodhi in life after life without letting it be forgotten is sustained by the Buddha; third, being completely able to stay far away from all activities of Māra; fourth, hearing the pāramitās and cultivating them as taught; fifth, knowing the suffering of birth and death without feeling disgust; sixth, contemplating the profound Dharma and attaining immeasurable fruits; seventh, expounding the teachings of the two vehicles for sentient beings without grasping the liberation of those vehicles; eighth, delighting in contemplating unconditioned dharmas without abiding in them, producing no dual thoughts regarding the conditioned and unconditioned; ninth, reaching the place of non-arising while manifesting the receipt of birth; tenth, though having realized all-knowledge, giving rise to bodhisattva practice and never severing the lineage of bodhisattvas." All have the words "sustained by the Buddha." As for "1. Like empowering," cases like this are very numerous: namely, magically manifesting multiple bodies according to what beings delight to see; relic fragments, where making an offering a single time brings rebirth in heaven a thousand times; a whole-body relic like Prabhūtaratna Buddha, which is the body sustained by the Tathāgata's power. It is like the parable of the king of physicians leaving his body in the "Chapter on Manifestation." As for "2. Like empowering Jīvaka," this is in the thirty-first fascicle of the Northern *Nirvāṇa* and the twenty-eighth of the Southern text. The sūtra states: "At that time I went to the city of Campā. At that time in that city there was a great elder who had no heir, and he made offerings to the six masters to seek a son. Not long after, his wife became pregnant. After learning this, the elder went joyfully to the six masters and said, 'My wife is pregnant; is it a boy or a girl?' The six masters replied, 'It must be a girl.' Hearing this, the elder felt sorrow and distress. Another good friend came and said to the elder, 'Why are you sorrowful and distressed to such an extent?' The elder replied, 'My wife is pregnant, and not knowing whether it is a boy or a girl, I asked the six masters. The six masters saw me and said, "According to our physiognomic art, it will definitely be a girl." Hearing these words, I reflect that I am old and possess immeasurable wealth; if it is not a boy, there will be no one to entrust it to, and therefore I sorrow.' The friend further said, 'You lack wisdom'—here the text summarizes the intent to extensively praise the Buddha's virtue, prompting him to ask the World-Honoured One. The elder then went to where the Buddha was. He asked the Buddha, saying, 'World-Honoured One! My wife is pregnant, and the six masters read her signs and said it will definitely be a girl. How is this matter?' The Buddha said, 'Elder! Your wife is pregnant, and it is a boy without doubt. When this child is born, his blessings and virtue will be peerless.' Hearing this, the six masters gave rise to jealousy in their minds, and mixing poison with āmrāta fruit, they gave it to the elder for his wife to consume, saying, 'If she consumes this medicine, the child will be handsome and the mother giving birth will have no harm.' Having consumed it, she immediately died, and she was carried outside the city to be burned with fire. Knowing this, the Tathāgata went to the cemetery. The elder questioned him, saying, 'One whose words are without duality can be called the World-Honoured One. The mother is already dead; how can a son be born?' I said, 'Elder! At that time you did not ask about the length of the mother's life at all; you only asked whether what she was pregnant with was a boy or a girl. The words uttered by all buddhas and tathāgatas are without duality; therefore you should know that you will definitely obtain a son.' At that time, the corpse was burned by fire and the belly burst open; the child emerged from it, sitting upright within the fire, just like a mandarin duck dwelling in a lotus pond. At that time I immediately told Jīvaka: 'Go into the fire and carry this child out.' The six masters stopped him, but Jīvaka said, 'If the Tathāgata sends me into Avīci, where raging fires blaze fiercely, it still cannot burn me, how much less worldly fire!' At that time Jīvaka stepped forward into the mass of fire as if entering the cool waters of a great river, embraced the child, and returned to where I was, handing the child to me. After receiving the child, I told the elder: 'The lifespan of all sentient beings is indeterminate, like a bubble on water. If a sentient being has retribution from heavy karma, fire cannot burn him and poison cannot harm him. This is this child's karmic retribution; it was not done by me.' The elder asked the Buddha to bestow a name. The Buddha said, 'This child was born in raging fire; fire is named Jyotiṣka, so he should be named Jyotiṣka.' At that time in the assembly, seeing my spiritual transformation, immeasurable sentient beings generated the mind of anuttarasamyaksaṃbodhi." Therefore it is said: like empowering Jīvaka to enter the fire. Thus, the words "entering the fire" combine two events: first, as spoken above; second, as Jīvaka said, when the Buddha sent him into Avīci, the raging fire could not burn him. There is also another occasion: namely, sending him to enter hell to inquire about Devadatta's affairs.