大方廣佛華嚴經隨疏演義鈔 78.10

78.10

疏「照七地」者，一種性地；二勝解行地；三淨勝意樂地，即是初地；四行正行地（從二地至七地）；五決定地（八地）；六決定行地（九地）七；到究竟地（從十地至如來地）。疏「如是展轉況於諸相」等者，上有五重，今越中間，故云展轉。然其舉況亦合五重，謂一以因一光況果一光，所越應云；二果一光尚爾，況果多光；三足下好光尚爾，況餘好光；四好光尚爾，況於一相；五一相尚爾，況於多相。疏文但有初及後句，餘可例耳。復應更有二重，謂六外相尚爾，況於內德；七一德尚爾，況於多德。故《瑜伽》四十九廣說舉況，因說相好因竟云「又於此中以要言之，一切有情福聚量等，爾所福聚能感如來一毛孔處；乃至一切所有毛孔隨入福聚，能感如來一種隨好；乃至所有一切隨好隨入福聚增至百倍，爾所福聚能感如來相中一相；乃至一切所有諸相隨入福聚，除白毫烏瑟膩沙，增至千倍，爾所福聚能感如來眉間白毫；乃至白毫增至百千倍，爾所福聚能感如來其頂上現烏瑟膩妙無見頂相；乃至白毫隨入福聚增至俱胝百千倍，爾所福聚能感如來諸相隨好，而不攝餘大法螺相。由此法螺，隨如來欲發大音聲，普能遍告無邊無際諸世界中所化有情。如是無量福聚資糧修證圓滿，能感如來不可思議無上無等遍一切種極圓滿。」「所攝自體」下，取意引。「又此相隨好略由三因說為無量：一時無量，三僧祇修故；二意樂無量，緣無量眾生利益安樂故；三品類無量，無量善業差別故，故云無量福聚能起如來諸相隨好。」釋曰：經中說所感之相，論舉能感之因，而因果相成。此文證知佛德難思，可證前後數節之文。疏文從諸相不及法螺，可證出現圓音之義，前〈妙嚴品〉已略指耳。

Regarding the Commentary's 'illuminating the seven stages': first, the stage of lineage; second, the stage of practice in resolute faith; third, the stage of pure and superior aspiration, which is the first bhūmi; fourth, the stage of practicing correct conduct (from the second through the seventh bhūmi); fifth, the stage of determination (the eighth bhūmi); sixth, the stage of determined practice (the ninth bhūmi); seventh, the stage of arriving at the ultimate (from the tenth bhūmi to the Tathāgata stage). Regarding the Commentary's 'Such progressive analogies applied to the characteristics' and so forth: above there are five tiers, and now it leaps over the intermediate ones, hence it says 'progressively'. However, the presentation of analogies also properly contains five tiers: first, using one light of the cause to compare with one light of the fruit—what was skipped should state: second, if one light of the fruit is already thus, how much more so the many lights of the fruit; third, if the light of the marks under the feet is already thus, how much more so the light of the other marks; fourth, if the light of the marks is already thus, how much more so a single characteristic; fifth, if a single characteristic is already thus, how much more so the many characteristics. The Commentary's text only contains the first and last clauses; the rest may be inferred by analogy. Furthermore, there should be two more tiers: sixth, if the outer characteristics are already thus, how much more so the inner virtues; seventh, if a single virtue is already thus, how much more so the many virtues. Therefore *Yogācārabhūmi*, fascicle forty-nine, extensively explains the presentation of analogies; after finishing the explanation of the causes of the marks and characteristics, it says: 'Furthermore, to state the essence here, the measure of the accumulation of merit of all sentient beings—that much accumulation of merit can induce a single hair-pore of the Tathāgata; up to, the accumulation of merit entering into all hair-pores can induce a single secondary mark of the Tathāgata; up to, the accumulation of merit entering into all secondary marks multiplied a hundredfold can induce a single characteristic among the Tathāgata's characteristics; up to, the accumulation of merit entering into all characteristics, excluding the white curl and the uṣṇīṣa, multiplied a thousandfold, can induce the white curl between the Tathāgata's eyebrows; up to, the white curl multiplied a hundred-thousandfold can induce the manifestation of the marvelous, invisible uṣṇīṣa upon his crown; up to, the accumulation of merit entering into the white curl multiplied a hundred-thousand koṭis of times can induce all the Tathāgata's characteristics and secondary marks, yet does not encompass the remaining characteristic of the great Dharma conch. By means of this Dharma conch, according to the Tathāgata's desire, he emits a great sound, capable of universally announcing to the sentient beings to be transformed throughout limitless and boundless worlds. Having thus cultivated, realized, and perfected the provisions of immeasurable accumulations of merit, they can induce the Tathāgata's inconceivable, unsurpassed, peerless, and extremely complete perfection across all types.' The passage from 'the self-nature subsumed' onward is cited according to its meaning. 'Furthermore, these characteristics and secondary marks are briefly said to be immeasurable due to three causes: first, immeasurability of time, because of cultivating for three asaṃkhyeyas; second, immeasurability of aspiration, because of taking immeasurable sentient beings as the object for their benefit and peace; third, immeasurability of kinds, because of the distinctions among immeasurable wholesome karmas. Therefore it is said that an immeasurable accumulation of merit can generate the Tathāgata's characteristics and secondary marks.' Explanation: The sūtra speaks of the resulting characteristics, while the treatise brings forth the productive causes, and cause and effect mutually establish each other. This passage proves that the Buddha's virtues are inconceivable, and can verify the texts of several passages before and after. The Commentary's text, proceeding from the characteristics being inferior to the Dharma conch, can prove the meaning of the manifestation of the perfect voice; it was already briefly pointed out in the earlier 'Chapter on the Wonderful Adornments'.