大方廣佛華嚴經隨疏演義鈔 86.7

86.7

疏「如來無礙莊嚴總有五義」者，而文中皆含，如一云「如來各具無礙莊嚴」者，即上經云「種種光明諸莊嚴事，若因若果、若依若正」，即無礙莊嚴也。「二一一如來互遍無礙」者，以身中現十方各十佛剎微塵數佛，無雜亂故。三與長者身無礙者，以身不大而剎不小，亦無來去，互遍無礙。謂以含剎之身入身中之剎，無不充遍，是內外一多無礙故。新譯經云「身與佛剎互相涉入，不相障礙。」即此便有重重之義，謂含剎之身入身中之剎，身中剎內之身亦能容剎，所容之剎亦能有身，故身身無窮剎剎無盡。「四長者徹見」等者，經云「亦見諸佛成正覺」等。尚令善財見聞，況長者耶？故下出定告云「我入出此定，即見東方閻浮檀金光明世界龍自在王如來，如是等十方諸佛欲見即見。」五長者智持無礙者，以是唯心三昧力故，所以出定能持能說。疏「故無礙言兼得旋持」等者，即第五義不違前普攝一切佛剎無邊旋陀羅尼。普攝佛剎之義定中相顯，而中智持不違總持。疏「既了境唯心」等者，上經云「若人欲了知，三世一切佛，應觀法界性，一切唯心造。」言「了心即佛」者，經云「如心佛亦爾，如佛眾生然。應知佛與心，體性皆無盡。」既境即是心，心即是佛，則無境非佛，況心心耶？加以志一不撓精詣造微，佛應剋誠，于何不見？疏「初總明相無來往」者，體性寂滅故。疏「了彼相虛唯心現故」者，以我即寂之唯心，叩彼即體之妙用，能念所念何動寂之相干？

In the commentary, "The Tathāgata's unhindered adornments have five meanings in all": and all are contained within the text. For instance, the first says: "Each Tathāgata possesses unhindered adornments": that is, the preceding sūtra says: "Various radiant adornments, whether causes or effects, whether dependent or primary [retribution]": these are the unhindered adornments. "Second, each Tathāgata mutually pervades without hindrance": because within the body manifest buddhas numerous as the atoms of ten buddha-lands in each of the ten directions, without confusion. Third, being unhindered with the elder's body: because the body is not large yet the lands are not small, nor is there coming or going; they mutually pervade without hindrance. That is, using the body containing lands to enter the lands within the body, there is nowhere it does not fill; this is the non-hindrance of inner and outer, one and many. The newly translated sūtra says: "The body and the buddha-lands interpenetrate each other without mutual obstruction." Thus this contains the sense of multiple layers: that is, the body containing lands enters the lands within the body; the bodies within the lands inside the body can also contain lands, and the contained lands can also have bodies; therefore bodies upon bodies are inexhaustible, and lands upon lands are limitless. "Fourth, the elder completely sees..." etc.: the sūtra says: "Also seeing the buddhas attaining correct enlightenment," etc. When he even causes Sudhana to see and hear, how much more the elder himself? Therefore below, emerging from samādhi, he tells him: "Entering and emerging from this samādhi, I immediately see in the east the Tathāgata Dragon Sovereign King of the World of Jāmbūnada-gold Radiance; thus I see the buddhas of the ten directions whenever I wish to see them." Fifth, the elder's wisdom-maintenance is unhindered: because of the power of the mind-only samādhi, when emerging from samādhi he can maintain and expound. In the commentary, "Therefore the term 'unhindered' also encompasses rotating and holding..." etc.: that is, the fifth meaning does not contradict the previous boundless-rotation dhāraṇī that universally gathers all buddha-lands. The meaning of universally gathering buddha-lands is prominently manifested in samādhi, and the wisdom-maintenance within does not contradict dhāraṇī. In the commentary, "Since one realizes that objects are mind-only..." etc.: the earlier sūtra says: "If a person wishes to know fully / All buddhas of the three periods of time, / They should contemplate the nature of the dharmadhātu: / Everything is made by mind alone." Regarding "realizing mind is Buddha": the sūtra says: "As the mind is, so is the Buddha; / As the Buddha is, so are sentient beings. / One should know that the Buddha and the mind / In their essential nature are both inexhaustible." Since objects are precisely the mind, and the mind is precisely the Buddha, then there is no object that is not the Buddha; how much more so for mind after mind? Furthermore, with undivided resolve unswerving, striving meticulously to reach the subtle, the Buddha must respond to dedicated sincerity—what could fail to be seen? In the commentary, "First, generally clarifying that characteristics have no coming or going": because their essential nature is quiescent. In the commentary, "Realizing those characteristics are illusory and manifest from mind alone": by using my quiescent mind-only to tap into their wonderful function which is identical to the essence, how could the subject of recollection and the object of recollection affect each other in movement and quiescence?