大方廣佛華嚴經隨疏演義鈔 4.11

4.11

疏「若從狹至寬略顯十處」下，第四別明處異中，文分為六：一標數；二「初此」下，列釋；三「然上」下，總結；四「然說十住」下，釋妨；五「十餘佛同者」下，隨難重標；六「又上十處」下，總融十義。二中，然其十名與《旨歸》小有不同。《旨歸》云「初此閻浮、二周百億、三盡十方、四遍塵道、五通異界、六該剎塵、七歸華藏、八重攝剎、九猶帝網、十餘佛同。」今疏所以不同彼者，以歸華藏即前染淨無礙故、不立之故。《旨歸》文云「事盡理現，染相盡故。」其該剎塵與遍塵道，並皆是塵，故第七中攝。八重攝剎者，亦名華藏中塵一一攝餘剎海，亦不異於第六該諸剎塵，故並略之而加四五六以成十義。此亦賢首略疏之中〈光明覺品〉中意，參而用之耳。疏「如昇須彌品」者，此文為證七處而周法界之言。文云「爾時世尊不離一切菩提樹下，而上昇須彌向帝釋殿。」下云「十方世界悉亦如是。」法慧偈云「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。」如來自在力皆遍法界之文也。七處皆爾，文中但三賢三天，言不起而遍，義如下疏。疏「如光明覺品」者，此證百億遍法界，皆有同類一界。言同類者，同有須彌大海、鐵圍四洲、二十八天，各有百億，故名同也。彼經云「如是無數無量無邊無等，不可數不可稱不可思不可量不可說盡，法界虛空界所有世界，南西北方、四維上下亦復如是。彼一一世界中皆有百億閻浮提，乃至百億色究竟天，其中所有悉皆明現。彼一一閻浮提中，悉見如來坐蓮華藏師子之座，十佛剎微塵數菩薩所共圍繞。」揀唯閻浮，故云百億。揀下異類，故云同類一界。疏「三遍異類樹形等剎」者，上二皆略釋，下八唯列名目而已。而言等者，等取江河迴轉形等。經列二十形，結有不可說不可說佛剎微塵數異類，一一流類皆遍十方虛空法界，與前須彌界等互不相礙，各於其中轉斯法輪。疏「四遍剎種」者，向明異類，且舉百億中異類故。今方明剎種，然異類言雖通華藏，言總意別。言遍剎種者，即取最中無邊妙華光香水海中普照十方熾然寶光明世界種，其中攝二十重佛剎微塵數世界。結有不可說佛剎微塵數世界於中布列，今遮那亦遍其中。疏「五遍華藏」者，謂遍華藏一界，有前十不可說佛剎微塵數世界種。既皆如來修因之所嚴淨故，常處其中而演說法。疏「六遍餘剎海若種若剎」者，即華藏之外十方無間窮盡法界之剎海，例如華藏也。如第六〈現相品〉說「華藏世界海東有世界海名清淨光蓮華莊嚴，南方名一切寶月光明莊嚴藏，西名可愛樂寶光明，北名毘瑠璃蓮華光圓滿藏，東北名閻浮檀金頗梨色幢，東南名金莊嚴璃瑠光普照，西南名日光遍照，西北名寶光照曜，下方名蓮華香妙德藏，上方名摩尼寶照曜莊嚴。」結云「十億佛剎微塵數等」是也。疏「七遍前六類剎塵」者，前之六段各是一類，此上諸剎皆以塵成，一一塵中皆有佛剎，如來於彼塵內剎中說經故。〈華藏品〉云「華藏世界所有塵，一一塵中見法界。」法界尚見，何況剎耶？又云「一一塵內難思剎，隨眾生心各別住。」又云「如於此會見佛座，一切塵中亦復然。」其文非一。疏「八盡虛空界容一一毛端之處各有無邊剎海」者，此不論成剎之塵，但取容塵之處兼於空矣。如二界中間空無有物，亦是容塵之處。今取遍法界虛空界，有剎無剎有塵無塵，但可容塵之處即有無邊同類異類一切剎等，如來於此常轉法輪。〈阿僧祇〉頌云「一毛端處所有剎，其數無量不可說，盡虛空量諸毛端，一一處剎悉如是。」又云「彼毛端處諸國土，無量種類差別住，有不可說異類剎，有不可說同類剎。不可言說毛端處，皆有淨剎不可說，種種莊嚴不可說，種種奇妙不可說。」如是等文，成證非一。而言「於中說法」者，彼次頌云「於彼一一毛端處，演不可說諸佛名，出妙音聲不可說，轉正法輪不可說。於彼一一法輪中，演修多羅不可說。於彼一一修多羅，分別法門不可說。於彼一一法門中，又說諸法不可說。於彼一一諸法中，調伏眾生不可說」等。疏「九猶帝網」者，彼一一微塵既各攝無邊剎海，即此剎等復有微塵，彼諸塵內復有剎海，是則塵塵不盡、剎剎無窮，如帝釋殿網重重重重不可說其分量，而毘盧遮那亦重重無盡常演說法。疏「十餘佛同」下，文自釋。

Regarding the Commentary's passage from "If from narrow to wide, ten locations are briefly revealed" onwards: this is the fourth section, distinguishing the differences of locations, divided into six parts: first, stating the number; second, from "First, this..." onwards, enumerating and explaining; third, from "However, the above..." onwards, summarizing; fourth, from "However, when explaining the ten abodes..." onwards, resolving objections; fifth, from "Tenth, identical with other Buddhas..." onwards, restating according to difficulty; sixth, from "Furthermore, the above ten locations..." onwards, holistically fusing the ten meanings. In the second part, its ten names differ slightly from the Zhigui. The Zhigui says: "First, this Jambūdvīpa; second, pervading a hundred kotis; third, exhausting the ten directions; fourth, pervading the paths of dust motes; fifth, reaching distinct realms; sixth, covering world-dust; seventh, returning to the Flower Treasury; eighth, repeatedly subsuming worlds; ninth, like Indra's net; tenth, identical with other Buddhas." The reason the present Commentary differs from it is that "returning to the Flower Treasury" is identical to the aforementioned unimpeded nature of defilement and purity, and therefore is not established. The text of the Zhigui says: "Phenomena are exhausted and principle appears, because the characteristics of defilement are exhausted." As for "covering world-dust" and "pervading the paths of dust motes," both are dust motes, and hence are subsumed in the seventh. As for "repeatedly subsuming worlds," this is also called the dust motes in the Flower Treasury each subsuming other oceans of worlds, which is also not distinct from the sixth, "covering the dust motes of all worlds"; therefore both are omitted, and the fourth, fifth, and sixth are added to make ten meanings. This also follows the intention of Xianshou's Brief Commentary in the "Chapter on Awakening through Radiance," consulting and applying it. As for the Commentary's citation "As in the 'Chapter on Ascending Mount Sumeru'": this text serves as evidence for the statement that [the Buddha is at] the seven places while pervading the dharmadhātu. The text says: "At that time, without leaving any of the Bodhi trees, the World-Honoured One ascended Mount Sumeru, heading toward the palace of Śakra." Below, it says: "The worlds of the ten directions were all also like this." Dharmamati's gāthā says: "In all Jambūdvīpas, / all say the Buddha is among them; / we now see the Buddha / abiding on the summit of Mount Sumeru; / in the ten directions it is all likewise." This is the text [showing that] the Tathāgata's sovereign power pervades the dharmadhātu entirely. All seven locations are like this; in the text, it only mentions the three stages of worthies and the three heavens, stating that he pervades without rising; the meaning is as [explained in] the Commentary below. As for the Commentary's citation "As in the 'Chapter on Awakening through Radiance'": this proves that the hundred kotis pervade the dharmadhātu, all having identical worlds. By "identical," it means they identically have Mount Sumerus, great oceans, Cakravāḍa iron walls, four continents, and twenty-eight heavens, each having a hundred kotis; hence they are called "identical." That sūtra says: "Thus innumerable, measureless, boundless, unequalled, incountable, unweighable, inconceivable, immeasurable, and ineffable worlds, exhausting the dharmadhātu and the realm of space—the south, west, north, the four intermediate directions, above, and below are also like this. In each and every one of those worlds there are a hundred kotis of Jambūdvīpas, up to a hundred kotis of Akaniṣṭha Heavens, in which all that exists is clearly manifested. In each and every one of those Jambūdvīpas, one sees the Tathāgata seated upon the lion throne of the Flower Treasury, surrounded together by bodhisattvas as numerous as the dust motes of ten Buddha lands." To distinguish it from being merely one Jambūdvīpa, it says "a hundred kotis." To distinguish it from the distinct categories below, it says "identical worlds." As for the Commentary's "Third, pervading distinct types of worlds such as tree-shaped ones": the above two were both briefly explained, while the lower eight merely list the titles. Stating "and so forth" encompasses river-swirling shapes and the like. The sūtra lists twenty shapes, concluding with ineffable-ineffable Buddha-land-dust-mote numbers of distinct types; each stream and category pervades the empty space of the dharmadhātu of the ten directions, mutually unimpeded with the previous Sumeru worlds and others, and in each of them he turns this wheel of Dharma. As for the Commentary's "Fourth, pervading world-systems": the previous [passage] explained distinct types, merely presenting distinct types among the hundred kotis. Now it explains the world-systems. Although the term "distinct types" applies throughout the Flower Treasury, the statement was general while the intention was specific. By "pervading world-systems," it refers to the world-system of Blazing Jewel Radiance Illuminating the Ten Directions within the central Ocean of Fragrant Water of Boundless Wonderful Flower Radiance, which subsumes worlds numbering twenty tiers of Buddha-land dust motes. It concludes that ineffable Buddha-land-dust-mote worlds are arrayed within it, and now Vairocana also pervades within it. As for the Commentary's "Fifth, pervading the Flower Treasury": this means pervading the single realm of the Flower Treasury, which has the aforementioned ten ineffable Buddha-land-dust-mote world-systems. Since they are all adorned and purified by the causes cultivated by the Tathāgata, he constantly abides within them and expounds the Dharma. As for the Commentary's "Sixth, pervading other oceans of worlds, whether systems or worlds": these are the oceans of worlds outside the Flower Treasury, continuous in the ten directions, exhausting the dharmadhātu, patterned after the Flower Treasury. As the sixth, the "Chapter on Manifesting Marks," says: "To the east of the Flower Treasury world-ocean is a world-ocean named Adorned with Pure Light Lotuses; in the south it is named Treasury of the Adornment of All Jewel Moon Radiance; in the west it is named Lovable Jewel Radiance; in the north it is named Treasury of Perfected Radiance of Vaiḍūrya Lotuses; in the northeast it is named Jambūnada-gold Crystal-coloured Banner; in the southeast it is named Pervasive Illumination of Gold-adorned Vaiḍūrya Light; in the southwest it is named Sunlight Pervasive Illumination; in the northwest it is named Jewel Light Resplendence; below it is named Treasury of Lotus Fragrance and Exquisite Virtue; above it is named Adornment of Resplendent Mani Jewels." It concludes saying: "equal to the dust motes of ten billion Buddha lands," which is this. As for the Commentary's "Seventh, pervading the dust motes of the worlds of the preceding six types": the preceding six passages are each one category; all these worlds above are formed of dust motes, and within each and every dust mote there are Buddha lands, because the Tathāgata expounds the sūtra within the lands inside those dust motes. The "Chapter on the Flower Treasury" says: "In all the dust motes of the Flower Treasury world, / within each and every dust mote one sees the dharmadhātu." If even the dharmadhātu is seen, how much more so the worlds? It also says: "Within each and every dust mote are inconceivable lands, / abiding distinctively according to the minds of sentient beings." It also says: "Just as one sees the Buddha's seat at this assembly, / within all dust motes it is also like this." Such passages are not just one. As for the Commentary's "Eighth, exhausting the space-realm, in every location that can accommodate the tip of a single hair there is an infinite ocean of worlds": this does not consider the dust motes that form worlds, but simply takes the space that accommodates a dust mote, including empty space. For instance, the empty space between two worlds where nothing exists is also a place that can accommodate a dust mote. Now taking all that exhausts the dharmadhātu and space-realm—whether there are worlds or no worlds, whether there are dust motes or no dust motes—wherever can accommodate a dust mote, there are infinite worlds of identical and distinct types, and the Tathāgata constantly turns the wheel of Dharma here. A verse in the "Asaṃkhyeya [Chapter]" says: "All the lands at the tip of a single hair / are boundless and ineffable in number; / at every hair-tip exhausting the measure of space, / the lands in each and every place are all like this." It also says: "The lands at the place of that hair-tip / abide in countless differentiated categories: / there are ineffable distinct types of lands, / and ineffable identical types of lands. / At the places of ineffable hair-tips, / there are all ineffable pure lands, / ineffable various adornments, / and ineffable various marvels." Passages such as these provide proof more than once. And regarding "expounding the Dharma therein," the subsequent verse says: "At each and every one of those hair-tips, / he proclaims ineffable names of all Buddhas, / utters ineffable wondrous sounds, / and turns ineffable wheels of the true Dharma. / In each and every one of those wheels of Dharma, / he expounds ineffable sūtras. / For each and every one of those sūtras, / he analyzes ineffable Dharma-gates. / In each and every one of those Dharma-gates, / he again expounds ineffable dharmas. / In each and every one of those dharmas, / he tames ineffable sentient beings," and so forth. As for the Commentary's "Ninth, like Indra's net": since each of those dust motes subsumes boundless oceans of worlds, these worlds and others in turn have dust motes, and within those dust motes there are again oceans of worlds; thus dust motes within dust motes are inexhaustible, and lands within lands are endless, like the net of Śakra's palace, layer upon layer, whose measure is ineffable, while Vairocana also, layer upon layer without end, constantly expounds the Dharma. As for the Commentary's "Tenth, identical with other Buddhas" onwards: the text explains this itself.