大方廣佛華嚴經隨疏演義鈔 88.13

88.13

疏「今初摩耶昔云天后」者，新譯為幻術，故云昔也。亦云幻生，得幻智門故。疏「已能暗合願智幻門」者，以今文云具淨法身，以如幻業而現化身，以如幻智而觀世間等故。疏「冥契下文天后所現」者，下見正報，現無量身雲。今此未見，已知現身，故云冥契。疏但總意，若別配之，此十七身攝下經中四十身。四十身各有二句，上標、下釋。一隨意生身，即總顯隨願。二無生滅身，即下二色身，謂不生色身，無生起故；不滅色身，常寂滅故。三無來去身，即下二身，謂無去色身，於一切趣無所滅故；無來色身，於諸世間無所出故。四非虛實身，亦攝二身，即下經云非實色身，得如實故；非虛色身，隨世現故。五不變壞身，即下不壞色身，法性無壞故。六無起盡身，即不生色身，隨眾生身、隨眾生業而出現故，恒示現色身，盡眾生界而無盡故。上二句皆標之以性、釋之以相，異上一向無生滅也。七所有諸相皆一相身，下云一相色身，無相為相故。八離二邊身，即是通意，皆事理無滯故。若別配者，如下云法性色身，性淨如空故；大悲色身，常護眾生故。上句離有邊，下句離空邊。又上句有智不住生死，下句有悲不住涅槃等。九無依處身，即下無處色身，恒化眾生不斷絕故。十無窮盡身，即無盡色身，盡諸眾生生死際故。十一離諸分別如影現身，即下無分別色身，但隨眾生分別起故。又即如影色身，隨願現生故。十二知如夢身，即如夢色身，隨心而現故。十三了如像身，即普對現色身，以大自在而示現故，猶如明鏡質對像生。十四如淨日身，即清淨色身，同於如如無分別故，皎日無私故。十五普於十方而化現身，即下化一切色身，隨眾生心而現前故。十六住於三世無變異身，即下無動色身，生滅永離故。十七非身心身，即下總顯其體，云如是身者非色所有，色相猶如影故。乃至離識菩薩顯智空無性故，以一切眾生言語斷故，已得成就寂滅身故，故今結云猶如虛空所行無礙，超諸世眼，唯是普賢淨目所見。略為此配，餘縱不盡，可以類收。疏「即初地淨治地法十種勝行文少不次」者，彼次云「佛子！菩薩如是成就十種淨治地法，所謂信悲慈捨無有疲厭，知諸經論，善解世法，慚愧堅固力，供養諸佛，依教修行。」釋曰：其供養諸佛、依教修行，即如說行之一行耳。疏「故央掘經」等者，央掘之緣，玄中已引。今直釋所引之義。然第二經後，世尊令其三歸依，答云：「我唯一依，佛即是法，法即僧故。」意明一學。至第三卷，佛問：「云何為一學？」偈云「一切眾生命，皆由飲食住，是則聲聞乘，斯非摩訶衍。所謂摩訶衍，離食常堅固。云何名為一？謂一切眾生，皆以如來藏，畢竟常安住。」次二謂名色，三謂三種受，四謂四諦等皆然。此即「云何名為五？所謂彼五根，是則聲聞乘，斯非摩訶衍。所謂彼眼根，於諸如來常，決定分明見，具足無減修。」耳聞鼻嗅舌甞身觸，一同於眼。然有二本：一本云「了了分明」、一本云「決定分明」也。次云云何名為六？所謂六入處，是則聲聞乘，斯非摩訶衍。所謂眼入處，於諸如來常，明見六入門，具足無減修。聞嗅甞觸皆同眼也。意入處云：所謂意入處，明說如來常，不聞違逆心，淨信來入門。義如疏釋。遍歷七覺八正九定十力，皆舉大折小，說如來藏，如來常樂我淨為無缺減也。故疏云「餘可知」。可知有二：一則例《央掘》、二例此中餘三昧等。疏「普賢之華」者，此中雖不舉華量，〈十定〉云「無有邊際」也。疏「上二並是住體遍應」者，然此即緣起相由門中三義：一諸緣各異義、二互遍相資義、三體用無礙義。今言住體，即諸緣各別。言遍應者，即互遍相資。即住體而遍應，是第三體用無礙也。然上摩耶萬類殊應，即異體中多。今此善財一類之身，遍對摩耶，即同體中多。若約摩耶善財，並不分而遍。同異雖殊，住體遍應義無別也。摩耶亦是同體一即多，以隨所應異，無二體故。下自言非一處住非多處住。善財亦是同體多即一，諸處善財即一身前之善財故。又二聖互望，並含同體異體。以一摩耶應多善財故，此即摩耶為同體。以多善財對摩耶故，即善財異體。疏「不壞小而廣容」，即廣狹無礙門。「無生起而生起」，即事理無礙門。又「願收普賢」等者，上約別願，今是通願，無願不收。「無智不攝」等，願智相融皆是大幻，成不共般若，故生佛也。疏「本來無二者稱一性故」者，疏以躡上即此多身，便云本來無二，多皆稱性故。若約事說，亦可本唯一耳。下非一處住非多處住，總有四釋：第一唯就體上以辯雙非，故非多。云「不如事故」者，謂理唯一味，不如事之多也。第二對約不壞性相說，上句不壞相、下句不壞性，亦是不壞一多說。此一即是對別約事之一。第三對約事理相如說，相如即無礙之義耳，亦是事理相遍。第四對唯約於事互相融說，即事事無礙義。然具即入二門通緣起相，由理性融通及同體異體。言「並是釋中智幻之義」者，以名中云大願智幻，上廣引願為諸佛之母竟，故此結中是釋上名中智幻之義也。

The Commentary states: "Now first, Māyā was formerly called 'Queen of Heaven (Tianhou)'." In the new translation it is rendered as "phantasmagoria" (māyā), hence it says "formerly". She is also called "Born of Illusion", because she obtained the gateway to illusory cognition. The Commentary states: "She was already able to subtly coincide with the illusory gateway of vow and cognition." This is because the present text states that she possesses the pure dharmakāya, manifests transformation bodies through illusory action, and contemplates the world through illusory cognition, etc. The Commentary states: "Subtly tallying with what is manifested by the Queen of Heaven in the subsequent text." Below, when viewing the primary fruition, she manifests clouds of measureless bodies. Here, prior to seeing them, she already knows how to manifest bodies, hence it is said to subtly tally. The Commentary only presents the general intent; if categorized specifically, these seventeen bodies subsume the forty bodies in the sūtra below. Each of the forty bodies has two lines, a heading above and an explanation below. First, the body born according to intention: this generally reveals [manifestation] according to vows. Second, the body free of birth and cessation: this refers to the two form bodies below, namely the form body free of arising, because it has no generation; and the form body free of extinction, because it is eternally quiescent and extinguished. Third, the body free of coming and going: this refers to the two bodies below, namely the form body free of departing, because it does not perish anywhere in all destinies; and the form body free of coming, because it does not emerge anywhere in all realms of existence. Fourth, the body that is neither unreal nor real: this also subsumes two bodies, namely as the sūtra below states, the form body that is not real, because it attains suchness; and the form body that is not unreal, because it manifests in accordance with the world. Fifth, the unchangeable and indestructible body: this refers to the indestructible form body below, because the dharmatā is indestructible. Sixth, the body free of arising and exhausting: this refers to the form body free of arising, because it emerges in accordance with the bodies of sentient beings and in accordance with the karma of sentient beings; and the form body that constantly manifests, because it exhausts the realm of sentient beings without being exhausted. The above two lines both take the nature as the heading and explain it with characteristics, differing from the previous [category] that exclusively focused on non-arising and non-cessation. Seventh, the body in which all characteristics are a single characteristic: the text below states the single-characteristic form body, because having no characteristics is its characteristic. Eighth, the body free of the two extremes: this is the overall meaning, because both phenomena and principle are unhindered. If categorized specifically, as stated below, the dharmatā form body is pure in nature like space; and the great compassion form body constantly protects sentient beings. The former line is free of the extreme of existence, and the latter line is free of the extreme of emptiness. Furthermore, the former line possesses cognition and does not dwell in birth and death; the latter line possesses compassion and does not dwell in nirvāṇa, etc. Ninth, the unsupported body: this refers to the placeless form body below, because it constantly transforms sentient beings without interruption. Tenth, the inexhaustible body: this refers to the inexhaustible form body below, because it reaches the limits of the birth and death of all sentient beings. Eleventh, the body manifesting like a shadow free of all conceptualizations: this refers to the non-conceptual form body below, because it only arises in accordance with the conceptualizations of sentient beings; it also refers to the shadow-like form body, because it manifests birth in accordance with vows. Twelfth, the body known to be like a dream: this refers to the dream-like form body below, because it manifests in accordance with the mind. Thirteenth, the body understood to be like an image: this refers to the form body manifesting universally in reflection, because it is manifested through great sovereignty, just as when an object faces a clear mirror, an image appears. Fourteenth, the body like a pure sun: this refers to the pure form body, because it is identical to suchness without conceptualization, and like the bright sun it is impartial. Fifteenth, the body transforming and manifesting universally in the ten directions: this refers to the form body transforming all things below, because it manifests before them in accordance with the minds of sentient beings. Sixteenth, the body dwelling in the three periods of time without alteration: this refers to the unmoving form body below, because it is eternally free of arising and cessation. Seventeenth, the body that is not of body or mind: this generally reveals its essence below, stating that such a body does not belong to form, because the characteristics of form are like shadows, and so on up to the bodhisattva being free of consciousness, revealing that cognition is empty and devoid of self-nature, because the speech of all sentient beings is severed, and because the quiescently extinguished body has already been accomplished. Hence it concludes here by stating that it is unhindered in its movements like empty space, transcends all worldly eyes, and is seen only by the pure eyes of Samantabhadra. This is a brief correlation; even if the rest is not exhausted, they may be subsumed by category. The Commentary states: "These are the ten superior practices of the dharmas for purifying the ground of the first bhūmi; the text is slightly out of sequence." In that passage the sequence states: "O Son of the Buddha! The bodhisattva thus accomplishes the ten dharmas for purifying the ground, namely: faith, compassion, loving-kindness, equanimity without weariness, knowing the sūtras and treatises, skill in understanding worldly dharmas, conscience and shame, firm strength, making offerings to all buddhas, and practicing according to the teachings." Exegesis: Making offerings to all buddhas and practicing according to the teachings constitute the single practice of acting as taught. The Commentary states: "Therefore, the Aṅgulimāla-sūtra, etc." The circumstances of Aṅgulimāla were already cited in the Prolegomena. Here I directly explain the meaning of what was cited. At the end of the second fascicle, the World-Honoured One instructed him to take the three refuges, to which he replied: "I have only a single refuge, for the Buddha is the Dharma, and the Dharma is the Saṅgha," with the intent of clarifying the single training. Coming to the third fascicle, the Buddha asked: "What is the single training?" The verse says: "The lives of all sentient beings / All depend on food and drink to abide. / This is the śrāvakayāna; / It is not the Mahāyāna. / That which is called the Mahāyāna / Is permanently firm, separated from food. / What is called 'the one'? / It means that all sentient beings / Ultimately abide constantly / By means of the tathāgatagarbha." Next, the two refer to name-and-form; the three refer to the three kinds of feeling; the four refer to the four truths, and all are like this. This is: "What are called the five? / They are those five faculties. / This is the śrāvakayāna; / It is not the Mahāyāna. / That which is called the eye faculty: / In the eternity of the Tathāgatas, / One definitely and clearly sees, / Cultivating it fully without diminution." The ear's hearing, the nose's smelling, the tongue's tasting, and the body's touching are all the same as the eye. However, there are two editions: one says "distinctly and clearly," and one says "definitely and clearly." Next it says: "What are called the six? / They are the six sense spheres. / This is the śrāvakayāna; / It is not the Mahāyāna. / That which is called the eye sense sphere: / In the eternity of the Tathāgatas, / One clearly sees the six sensory entrance-gates, / Cultivating them fully without diminution." Hearing, smelling, tasting, and touching are all identical to the eye. Regarding the mind sense sphere, it says: "That which is called the mind sense sphere: / It clearly explains the eternity of the Tathāgata; / Hearing no contrary or rebellious mind, / One enters the gate with pure faith." The meaning is as explained in the Commentary. Going through the seven factors of awakening, the eightfold noble path, the nine meditative absorptions, and the ten powers, all elevate the great and diminish the small, explaining that the tathāgatagarbha, the Tathāgata's permanence, bliss, self, and purity, are without diminution. Hence the Commentary states: "The rest may be known [by extension]." That which may be known has two aspects: first, by analogy with the Aṅgulimāla-sūtra; second, by analogy with the other samādhis, etc., in this text. The Commentary states: "The flower of Samantabhadra." Although the measure of the flower is not mentioned here, the "Ten Samādhis" chapter states that it is "boundless". The Commentary states: "Both of the above are the abiding essence universally responding." These are the three meanings within the gateway of mutual conditionality in conditioned origination: first, the meaning that the various conditions are each distinct; second, the meaning of mutual pervading and mutual assistance; third, the meaning that essence and function are unhindered. Now, "abiding essence" refers to the various conditions being individually distinct. "Universally responding" refers to mutual pervading and mutual assistance. Universally responding right while abiding in essence is the third, that essence and function are unhindered. The manifold kinds of distinct responses of Māyā above are the 'many within different essences'. Here, the single class of bodies of Sudhana universally confronting Māyā is the 'many within the identical essence'. If considered from the perspective of Māyā and Sudhana, both pervade without dividing. Although identity and difference are distinct, the meaning of abiding in essence and universally responding is not different. Māyā is also the identical essence where the one is the many, because while differing according to the response, there are not two essences. Below, the text itself says she does not dwell in one place, nor does she dwell in many places. Sudhana is also the identical essence where the many are the one, because the Sudhanas in all places are the Sudhana before a single body. Furthermore, when the two sages are viewed in relation to each other, both contain identical essence and different essences: because a single Māyā responds to many Sudhanas, this means Māyā is the identical essence; because many Sudhanas confront Māyā, this means Sudhana is the different essence. The Commentary's phrase "without destroying the small, it expansively contains" is the gateway of the unhindered nature of breadth and narrowness. "Arising where there is no arising" is the gateway of the unhindered nature of phenomena and principle. Furthermore, "vows subsuming Samantabhadra", etc.: above it was discussed in terms of specific vows, but here it is general vows, leaving no vow uncollected. "No cognition that is not gathered", etc.: the mutual interpenetration of vow and cognition is altogether the great illusion, constituting uncommon prajñā, and thus gives birth to buddhas. The Commentary states: "Originally without duality means matching the single nature." Taking up the multiple bodies just mentioned, the Commentary directly says they are originally without duality, because the many all accord with the nature. If explained in terms of phenomena, it can also be that originally there is only one. Regarding the subsequent "neither dwelling in one place nor dwelling in many places", there are four explanations in total: First, explaining both negations solely with respect to essence; hence, "not many". Saying "because it is not like phenomena" means that principle is of a single flavor, unlike the multiplicity of phenomena. Second, explaining in terms of not destroying nature and characteristics: the first line does not destroy characteristics, and the second line does not destroy nature; it is also explained in terms of not destroying the one and the many. This "one" is in contrast to the specific "one" considered in terms of phenomena. Third, explaining in terms of the mutual conformity of phenomena and principle: "mutual conformity" simply means unhinderedness; it also means phenomena and principle mutually pervading. Fourth, explaining solely in terms of the mutual interpenetration among phenomena, which is the meaning of the unhinderedness among phenomena and phenomena. Yet, possessing both gateways of identity and entering, it connects to the condition of conditioned origination, through the interpenetration of the nature of principle, as well as identical essence and different essences. Saying "all are the meaning of the illusion of cognition in the explanation" is because the name includes "the illusion of great vow and cognition", and above she has already extensively cited vows as the mother of all buddhas; hence in this conclusion, it explains the meaning of the illusion of cognition in the aforementioned name.