大方廣佛華嚴經隨疏演義鈔 48.17

48.17

疏「又此二段之中具足十八圓滿」，依《佛地經論》，此十八種，〈華藏品〉中已具列釋。今經文具，疏但隨文配屬，難則釋之。今鈔重依彼經論牒經配屬。論云「經曰『薄伽梵住最勝光曜七寶莊嚴，放大光明，普照一切無邊世界（此上顯色圓滿）。無量方所妙飾間列（形色圓滿），周圓無際其量難測（分量圓滿），超過三界所行之處（方所圓滿），勝出世間善根所起（因圓滿也），最極自在淨識為相（果圓滿也）。如來所都（主圓滿），諸大菩薩眾所共雲集（輔翼圓滿），無量天龍人非人等常所翼從（眷屬圓滿）。廣大法味喜樂所持（住持圓滿），作諸眾生一切義利（事業圓滿），滅諸煩惱災橫纏垢（攝益圓滿），遠離眾魔（無畏圓滿），過諸莊嚴如來莊嚴之所依處（依處圓滿），大念慧行以為遊路（即路圓滿），大止妙觀以為一乘（乘圓滿也），大空無相無願解脫為所入門（門圓滿也），無量功德眾所莊嚴。大寶華王眾所建立（依持圓滿）大宮殿中。』」論曰「此顯如來住處圓滿。謂佛淨土由十八圓滿淨事故，說名圓滿。」次列十八圓滿竟，下結云「如是十八圓滿，即此圓滿。所莊嚴宮殿，名佛淨土。佛住如是大宮殿中說此契經。」釋曰：下隨疏釋，依今經次，釋義即彼論廣釋之文。

Regarding the commentary's statement that "Moreover, these two passages are fully endowed with the eighteen perfections": according to the *Buddhagūmi-sūtra-śāstra*, these eighteen kinds have already been fully listed and explained in the "Flower Treasury Chapter." Since the present sūtra text possesses them completely, the commentary merely correlates them in accordance with the text, explaining any difficulties. The subcommentary now follows that sūtra and śāstra again in citing the sūtra and correlating the categories. The śāstra states: "The sūtra says: 'The Bhagavān resided in a great palace adorned with the supreme radiance of the seven jewels, emitting great light that universally illuminated all boundless worlds (this above is perfection of visible color); wonderfully ornamented and arrayed in immeasurable locations (perfection of shape and color); circular and boundless, its dimensions difficult to fathom (perfection of measure); surpassing the realms traversed by the three realms of existence (perfection of location); arisen from superior supramundane roots of goodness (perfection of cause); having the most utterly sovereign pure consciousness as its characteristic (perfection of fruit). The capital where the Tathāgata resides (perfection of host); where assemblies of great bodhisattvas gather together like clouds (perfection of auxiliary retinue); constantly attended and followed by immeasurable devas, nāgas, humans, non-humans, and others (perfection of retinue); sustained by the joy and bliss of the vast Dharma taste (perfection of maintenance); accomplishing all meaningful benefits for all sentient beings (perfection of activity); eliminating all defilements, disasters, calamities, entanglements, and impurities (perfection of gathering benefit); far removed from all māras (perfection of fearlessness); the basis upon which the Tathāgata's adornments, surpassing all other adornments, rest (perfection of basis); taking great mindfulness and wisdom as the path of travel (that is, perfection of path); taking great śamatha and wondrous vipaśyanā as the One Vehicle (perfection of vehicle); taking the liberations of great emptiness, signlessness, and wishlessness as the gates of entry (perfection of gate); adorned by an assemblage of immeasurable merits; established upon a multitude of great jewel flower kings (perfection of support).'" The śāstra states: "This demonstrates the perfection of the Tathāgata's dwelling place. That is, because the Buddha's pure land is constituted by the eighteen pure circumstances of perfection, it is termed 'perfection.'" Having thus completed the listing of the eighteen perfections, it concludes below: "Such eighteen perfections are precisely this perfection. The palace adorned by them is named the Buddha's pure land. The Buddha resided in such a great palace and preached this sūtra." Explanation: The explanations following the commentary below proceed in the order of the present sūtra, and their exegesis is based on the extensive commentary of that śāstra.