大方廣佛華嚴經隨疏演義鈔 88.9

88.9

「第八大願精進力主夜神寄第八不動地」，謂無分別智任運相續，相用煩惱不能動故。疏「今初由前起同己等」者，疏文有三：初得同之因。二「同有四義」下示同之相。言「由見初故則不殊餘二」者，謂由證見法界體同，故上同諸佛、下同眾生。云不殊餘二，則於菩薩為究竟之同。三「良以八地」下，偏說此文明同之由。疏「所救千佛」等者，《法華經．如來壽量品》云「我實成佛已來經無量無邊不可思議阿僧祇劫」故。疏「初明內契理事」者，此義全同十通之中一切色身智通，前已廣說，故但略科總出其意。今當重說，由內證實，故外現色，所以《起信論》云「問曰：『若諸佛法身離於色相者，云何能現色相？』答曰：『即此法身是色體，故能現於色。所謂從本已來色心不二，以色性即智性故，色體無形說名智身；以智性即色性故，說名法身遍一切處。所現之色無有分齊，隨心能示十方世界無量菩薩、無量報身、無量莊嚴各各差別，皆無分齊而不相妨。此非心識分別能知，以真如自在用義故。』」釋曰：彼雖約佛，今此位極，大同佛也。次釋經文，又此三段：初明內契理事，明色即空；二明大用廣現色身者，空即色故；後結深廣，不礙悲故。今初，由了法界無定實色，舉體即空而非斷空，空中無色不礙色故，色空無礙存亡隱顯皆自在故，方能隨樂現種種色，故先明其內契事理。經中先明證實離相，後雙了性相。今初，悟一切法自性平等者，此句總明云何平等？次云入於諸法真實性故，謂真實性中無差別相、無種種相、無無量相，萬法一如何有不等？此真實性依何立？故復次明證無依法，所謂不依於色、不依於空。若萬法依空，空無所依。今萬法依真，真無所依，即無依印法門故。捨離世間，世間即有種種差別，斯則性尚不立，何況於相。亦不依空立色，亦不依色立空，亦無異無不異、無即無不即，斯見亦絕，強名內證。後悉知諸法色相差別下，雙了性相。初明了相即空，空即色故；後亦能了達下，此明了性，色即空故。又上句色中無空，下句空中無色。又上句色能容空，下句空能容色。又上句空能顯色，下句色能顯空，無障無礙。疏「二而恒下明無涯大用」者，經中初句云而能示現無量色身者，牒前起後，故云而能由上空不礙色故能現色。又若以色為色，不能現色；今即色非色，故無不現。又即空之色方為妙色，故躡上明色空不二，成上真空不二而二斯為妙色，色空融即為真法界，緣起無盡即一現多。「起信等論明八地當色自在」者，《起信》云「四者現色不相應染，依色自在地能離故。」釋曰：何以得知論是八地？前有七地，後有九故。言等論者，等取《瑜伽》等，即上八地由證無生絕色累故，得十自在十身相作，如影普現皆色自在。疏「上諸夜神歎深皆倣斯法喻」者，然多問發心時之久近，而答智輪，即體用故。然斯五喻非無有義，皆前已有，故疏不釋。疏「臏謂刖足」者，然俗有五刑，劓、墨、宮、割、臏大辟也。疏「義當彼時已得四地」者，初地百、二地千、三地萬、四地百萬故。

"The eighth night goddess, Great Vow and Vigorous Power, represents the eighth ground, Immovability": this means that non-conceptual wisdom continues effortlessly, because characteristics, activity, and afflictions cannot move it. In the commentary, "First, due to the preceding, giving rise to being identical with oneself, and so forth": the text of the commentary has three parts. First is the cause of attaining identity. Second, from "identity has four meanings" downward, it indicates the marks of identity. As for "due to seeing the first, one is not distinct from the remaining two": this means that because one realizes and sees that the essence of the dharmadhātu is identical, one is above identical with all buddhas and below identical with all sentient beings. Saying that one is not distinct from the remaining two refers to ultimate identity for bodhisattvas. Third, from "Truly because on the eighth ground" downward, it specifically explains this passage to elucidate the reason for identity. In the commentary, "the thousand buddhas saved," and so forth: this is because the "Lifespan of the Tathāgata" chapter of the Lotus Sūtra says, "Since I actually attained Buddhahood, immeasurable, boundless, inconceivable asaṃkhyeya kalpas have passed." In the commentary, "First, it explains the internal accord with principle and phenomena": this meaning is completely identical with the wisdom-penetration of all physical bodies among the ten penetrations; having already been explained in detail previously, it is here only briefly classified to summarize its import. Now I will explain it again: because one internally realizes reality, one externally manifests physical form. Therefore the Awakening of Faith says: "Question: 'If the dharmakāya of all buddhas is free from marks of physical form, how can it manifest physical forms?' Answer: 'This very dharmakāya is the essence of physical form, hence it can manifest physical forms. What is called physical form and mind have from the origin been non-dual; because the nature of physical form is the nature of wisdom, the essence of physical form is formless and called the wisdom body; because the nature of wisdom is the nature of physical form, it is called the dharmakāya pervading all places. The physical forms manifested have no limits; in accordance with the mind, it can display in the worlds of the ten directions immeasurable bodhisattvas, immeasurable reward-bodies, and immeasurable adornments, each distinct, all without limitation yet not obstructing one another. This cannot be known by the discrimination of the mental consciousness, because it is the sovereign function of tathatā.'" Explanation: although that text refers to the Buddha, here this stage is the ultimate, so it is largely identical with the Buddha. Next, in explaining the sūtra text, there are again three sections: first, it clarifies internal accord with principle and phenomena, elucidating that form is emptiness; second, it clarifies the great function broadly manifesting physical bodies, because emptiness is form; finally, it concludes with its depth and breadth, because it does not obstruct compassion. Now for the first: by understanding that the dharmadhātu has no fixed, real physical form, its entire essence is emptiness, yet it is not annihilationist emptiness; within emptiness there is no form, yet it does not obstruct form, and because form and emptiness are unobstructed and their subsistence, demise, concealment, and manifestation are all sovereign, only then can it manifest various forms according to what is wished. Hence it first explains this internal accord with phenomena and principle. In the sūtra, it first explains realizing reality and leaving marks behind, and afterwards completely comprehends both nature and marks. Now for the first: "awakening to the equality of the self-nature of all dharmas": this sentence explains in general terms: how is it equal? Next it says, "because of entering the true nature of all dharmas": this means that in the true nature there are no differentiated marks, no various marks, and no immeasurable marks; when the myriad dharmas are one, how could there be inequality? Upon what does this true nature stand? Hence next it explains realizing the dharma of non-reliance, namely not relying on form and not relying on emptiness. If myriad dharmas rely on emptiness, emptiness has nothing to rely upon. Now myriad dharmas rely on the real, and the real has nothing to rely upon, which is the dharma door of the seal of non-reliance. Relinquishing the worldly: the worldly has various differences; thus even the nature is not established, let alone the marks! Nor does it rely on emptiness to establish form, nor rely on form to establish emptiness; nor is it different nor not different, nor identical nor non-identical. These views are also extinguished, so it is forcibly named "internal realization." Next, from "fully knowing the differences of physical marks of all dharmas" downward, it completely comprehends both nature and marks. First it clarifies that comprehending marks is emptiness, because emptiness is form; next, from "also able to thoroughly comprehend" downward, this clarifies comprehending the nature, because form is emptiness. Furthermore, in the upper line, there is no emptiness within form; in the lower line, there is no form within emptiness. Furthermore, in the upper line, form can contain emptiness; in the lower line, emptiness can contain form. Furthermore, in the upper line, emptiness can reveal form; in the lower line, form can reveal emptiness, without hindrance and unobstructed. In the commentary, "Second, 'yet constantly...' clarifies the boundless great function": in the sūtra, the first sentence says, "yet able to manifest immeasurable physical bodies," which takes up what precedes to introduce what follows; hence it says "yet able," because from the above emptiness not obstructing form, it is able to manifest forms. Furthermore, if one takes form as form, one cannot manifest form; now form is identical to non-form, hence there is nothing it cannot manifest. Furthermore, only form that is identical to emptiness is marvelous form; hence following upon the above it clarifies that form and emptiness are non-dual, completing the above true emptiness being non-dual yet dual—this is marvelous form. Form and emptiness interfused is the true dharmadhātu; dependent arising being inexhaustible, the one manifests the many. "Treatises such as the Awakening of Faith explain that on the eighth ground one attains sovereignty over physical form": the Awakening of Faith says, "The fourth is defilement unassociated with manifested form, because one can be free from it relying on the ground of sovereignty over form." Explanation: How do we know the treatise refers to the eighth ground? Because there are seven grounds before it and nine after it. The phrase "treatises such as" includes the Yogācāra-bhūmi and others; that is, the eighth ground above, by realizing non-arising and severing the encumbrance of form, attains the ten sovereignties, and the ten bodies act for one another; manifesting everywhere like reflections, these are all sovereignty over physical form. In the commentary, "The night goddesses above praising the profundity all model upon these dharmas and metaphors": however, they mostly ask about the duration of generating the mind, while answering with the wheel of wisdom, which is essence and function. Yet these five metaphors are not without meaning; they have all appeared before, hence the commentary does not explain them. In the commentary, "bin refers to severing the feet": worldly customs have five punishments: cutting off the nose, tattooing, castration, cutting off feet, and bin, which is the death penalty. In the commentary, "in meaning, it corresponds to having already attained the fourth ground at that time": because the first ground is a hundred, the second ground a thousand, the third ground ten thousand, and the fourth ground one million.