大方廣佛華嚴經隨疏演義鈔 47.36

47.36

第三迴向。疏「兼顯無間」者，上引《本業》但證等善根，以云「一切時行」，故云無間。「此從所等」下，結得名。從「以深入」下，出體性。疏「然佛德已圓」下，顯文意，亦是通難。先出難、從「尊重荷恩」下釋。「亦猶獻芹」者，即外典中事。野老美之，而獻於君，君豈美之？疏「二即天住」等者，《智論》云「天住所謂四禪，聖住謂三解脫，梵住謂四無量，皆通三乘。」今皆約一乘果位，故皆無量。疏「五種類俱」等者，即三種意生身中第三，從十地得至於佛果同增勝耳。而非生死，但取變化身耳。三種之義，第六迴向當辨。「八自在我」者，即《涅槃》二十三，經云「一能示一身以為多身等；二示一塵身滿三千大千界；三能以滿此三千大千界之身，輕舉飛空過於二十恒河沙等諸佛世界而無障礙；四心自在故而得自在。云何自在？如來一心安住不動，所可示化無量類形等；五根自在，一根見色聞聲等；六以自在故得一切法，謂無得而得等；七說自在，故如來演一偈之義經無量劫；八如來遍滿一切諸處，猶如虛空虛空之性不可得見。」廣釋如彼，皆明無得無作而有所成，故云自在。今但略列而已。「十二行永亡」者，即上二十一種功德第一，已如前辨。疏「三從次滿」者，此義該下諸句，即次第滿義。初句信滿，二十住滿，故晉經云「未淨直心」，證成此句是十住義，十住直心增故，故云「心未得淨者令得清淨」。疏「各如次第配」者，如云不離見佛，即由前念佛圓滿所成等。淨諸神通，即是常見佛益。由此句似隱，故疏釋云「念佛三昧能發通故」。「於佛法易反復」者，即《淨名》第二「凡夫於佛法有反復，而聲聞無也，以聲聞斷結故。」下云「終竟迴心」，揀異定性，下當廣引。疏「亦是迷異熟愚眾生」，對前迷勝義愚，亦如前釋。

Regarding the third pariṇāmanā: The Commentary states: "It also demonstrates uninterruptedness." Above, the Benye was cited only to verify equality of wholesome roots; because it says "practicing at all times," it says uninterruptedness. From "This follows that which is equaled" downward, it concludes the derivation of the name. From "Because of deep entry" downward, it reveals the essential nature. Regarding the Commentary's statement, "However, the Buddha's virtues are already perfect…" downward: it reveals the intention of the text and also resolves a difficulty. First it raises the difficulty, and explains it from "Respecting and bearing gratitude" downward. "Like offering water dropwort" refers to an episode from external texts: a rustic old man thought it delicious and presented it to the ruler, but would the ruler find it delicious? Regarding the Commentary's statement, "The second is heavenly abidings…" and so forth: the Da zhidu lun states, "Heavenly abidings refer to the four dhyānas, noble abidings refer to the three liberations, and brahma abidings refer to the four immeasurables; all penetrate the three vehicles." Here, all are discussed in terms of the fruitional stage of the One Vehicle, and so are all immeasurable. Regarding "The fifth, all types of categories…": this is the third of the three kinds of mind-made bodies; from the tenth bhūmi up to the Buddha fruition, they share an enhancement. It is not birth-and-death, but refers merely to the transformation body. The meaning of the three kinds will be distinguished in the sixth pariṇāmanā. "The eighth, the sovereign self": this is from fascicle 23 of the Mahāparinirvāṇa-sūtra, where the sūtra states, "First, being able to manifest one body as many bodies, and so forth; second, manifesting a single-mote body filling the trichiliocosm; third, being able with this body filling the trichiliocosm to soar lightly into the sky, traversing Buddha realms exceeding twenty sands of the Ganges without obstruction; fourth, being sovereign through the mind's sovereignty. What is sovereignty? The Tathāgata's one mind abides tranquilly and unmoving, while manifesting and transforming into immeasurable types of forms, and so forth; fifth, sovereignty of the faculties, a single faculty seeing forms, hearing sounds, and so forth; sixth, through sovereignty obtaining all dharmas, namely obtaining without obtaining, and so forth; seventh, sovereignty of exposition, such that the Tathāgata expounds the meaning of a single verse for immeasurable eons; eighth, the Tathāgata pervades all places universally, just like empty space whose nature cannot be seen." The extensive exposition is as in that text; all clarify that there is accomplishment without obtaining and without action, hence called sovereignty. Here they are merely listed in brief. "The twelfth, practices forever extinguished": this is the first of the twenty-one merits above, already distinguished earlier. Regarding the Commentary's statement, "The third is gradual fulfillment": this meaning covers all the lines below, namely the meaning of gradual fulfillment. The first line is fulfillment of faith, and twenty is fulfillment of the ten abodes; hence the Jin translation sūtra says, "those whose upright mind is not yet purified," verifying that this line has the meaning of the ten abodes, because the ten abodes enhance the upright mind; hence it says, "enabling those whose minds have not attained purity to attain purity." Regarding the Commentary's statement, "Each correlated in order": as in saying that not departing from seeing the Buddha is accomplished by the previous fulfillment of mindfulness of the Buddha, and so forth. Purifying spiritual powers is the benefit of constantly seeing the Buddha. Because this line seems obscure, the Commentary explains, "Because the samādhi of mindfulness of the Buddha can generate spiritual powers." "With respect to the Buddhadharma easily turning back and forth": this is from the second fascicle of the Vimalakīrtinirdeśa, "Ordinary persons have turning back and forth with respect to the Buddhadharma, whereas śrāvakas do not, because śrāvakas have severed the fetters." Below it says "ultimately changing their minds," distinguishing them from those of fixed nature, which will be quoted extensively below. Regarding the Commentary's statement, "It also refers to sentient beings deluded about vipāka ignorance": contrasted with the earlier ignorance deluded about the ultimate truth, it is also as explained before.