新華嚴經論 20.5

20.5

第十一品末有十三行半經，約分為二段：一「爾時世尊」已下至「為眾說法」有六行半經，明如來處座為眾說法分。二「不可說諸菩薩眾」已下有七行經，明十方菩薩來集處座，殿內莊嚴妙好勝諸天，一切十方兜率天悉同此雲集莊嚴分。座體，前已釋訖。師子座上結跏趺坐者，有二義：一世間威儀、二會此十迴向中理事交徹。如來座體，以法界緣起不思議智無所依住大慈大悲以為座體，以無依住智性自遍周與虛空等，不去不來而對現色，身與眾生數等，任根差別，隨應調伏而化度之，而無所造作。如經云「法身清淨妙用自在」者是也。與三世佛同一境界住一切智者，以智體無內外中邊，諸佛同住境界亦爾。與一切佛同入一性者，為無性之性無出入也，諸佛同此也。佛眼明了者，覺一切法非有無，而能以智遍知一切諸法也。有大威德，普遊法界未甞休息者，以無作無依之理智，破一切執著皆悉消亡，名之為威力。以智無表裏性遍如虛空，應感現形而無來去，名之為遊，無俗不真名為法界。一念三世古今情盡教化眾生無始無終名未甞休息，明時不遷也。具大神通者，大智無依無形，性無生滅，名之為神。智無不達，名之為通。隨有可化悉能遍往者，明智無去來中邊表裏，十方眾生應感皆見，皆悉不同，名為遍往。以一切諸佛無礙莊嚴而嚴其身者，此無礙莊嚴有二義：一四無礙智莊嚴；二佛依報正報二福莊嚴，一切相好及隨好是。以如來身是正報，國土蓮華藏世界是依報。智自善業而嚴自身及境，為智法爾自具無邊功德，如九十七種大人之相是。只為無明所覆，以慈悲喜捨饒益眾生。報得依果者，即隨好光明功德是。如佛大人相有十華藏世界微塵數隨好無限，如經且約舉一種隨好功德名圓滿王，所有利益具在經說。又如無依住智體，無自他內外所執，所有依報正報莊嚴身及國土，一切境界互相含入，猶如百千明鏡影像互相容入重重無盡、重重無盡。身土眾境互入無盡，猶如帝釋所居寶網，諸天眷屬寶內重重眾像相入身境無礙，身出剎土，剎土出身雲，俱現佛事。一種自在，諸法總然。於智境界不說有情無情之法。經云「善知其時為眾說法」者，了根生熟，如應化度。

At the end of the eleventh chapter, there are thirteen and a half lines of sūtra text, which are briefly divided into two sections: First, the six and a half lines from "At that time, the World-Honoured One" down to "expounded the Dharma for the assembly" explain the section on the Tathāgata occupying the seat to expound the Dharma for the assembly. Second, the seven lines of text from "ineffable assemblies of bodhisattvas" onwards explain the section where bodhisattvas of the ten directions assemble and occupy their seats, the wondrous adornments within the palace surpassing all the heavens, and all the Tuṣita heavens of the ten directions being completely identical in this cloud-like gathering and adornment. The essence of the seat has already been explained previously. Sitting cross-legged upon the lion seat has two meanings: first, worldly deportment; second, realising the mutual interpenetration of principle and phenomena within these ten dedications of merit. As for the essence of the Tathāgata's seat, it takes the inconceivable wisdom of the dharmadhātu's pratītyasamutpāda without any dwelling or support, together with great kindness and great compassion, as the essence of the seat. Because the nature of this unsupported wisdom is intrinsically all-pervasive and equal to empty space, without going or coming it manifests physical forms, with bodies equal in number to sentient beings; according to the differences of their capacities and following what is appropriate to tame and transform them, it liberates them without any purposeful contrivance. This is what the sūtra means when it says, "The dharmakāya is pure, and its wondrous functions are unimpeded." As for "dwelling in all-knowledge together in the same realm as the Buddhas of the three periods of time": because the essence of wisdom has no interior, exterior, centre, or periphery, the realm in which all Buddhas jointly dwell is also like this. As for "entering together with all Buddhas into a single nature": it is because the nature of naturelessness has neither going out nor entering in, and all Buddhas are identical in this. As for "the Buddha-eye being clearly illumined": it awakens to all phenomena as neither existent nor non-existent, and is able through wisdom to know all phenomena everywhere. As for "possessing great awe-inspiring virtue, roaming universally throughout the dharmadhātu without ever resting": through the principle and wisdom of non-action and non-reliance, it breaks all attachments so that they are utterly extinguished—this is called "awe-inspiring virtue". Because wisdom has no outside or inside and its nature is pervasive like empty space, responding to receptivity and manifesting forms without coming or going—this is called "roaming"; that there is no mundane that is not real—this is called the "dharmadhātu". In a single thought the feelings regarding the three periods of time, past and present, are exhausted, teaching and transforming sentient beings without beginning or end—this is called "without ever resting", which explains that time does not move. As for "possessing great supernormal powers": great wisdom is unsupported and formless, its nature without arising or ceasing—this is called "supernormal" (shen). Because there is nothing wisdom does not penetrate, it is called "power" (tong). As for "wherever there are those who can be transformed, being able to go universally": this explains that wisdom has no going, coming, centre, periphery, exterior, or interior; responding to receptivity, sentient beings of the ten directions all see it, yet each differently—this is called "going universally". As for "adorning his body with the unimpeded adornments of all Buddhas": these unimpeded adornments have two meanings: first, the adornment of the four unimpeded knowledges; second, the adornment of the two types of blessings of the Buddha's circumstantial and primary fruitions, which are all the major marks and secondary signs. The Tathāgata's body is the primary fruition, and the land of the Lotus Treasury World is the circumstantial fruition. Wisdom naturally through good karma adorns its own body and realm, because by the nature of phenomena wisdom intrinsically possesses boundless meritorious virtues, such as the ninety-seven marks of a great person. Merely because [sentient beings] are covered by ignorance, it benefits them with kindness, compassion, sympathetic joy, and equanimity. That which is obtained as circumstantial fruition through retribution is none other than the merits of the light of the secondary signs. For instance, in the major marks of the Buddha as a great person, there are infinite secondary signs, numerous as the dust motes of ten Lotus Treasury Worlds; the sūtra temporarily raises one kind of secondary sign's merit called the Sovereign of Completeness, and all its benefits are fully explained in the sūtra. Furthermore, just like the essence of unsupported wisdom which has no grasping at self, other, internal, or external, all the primary and circumstantial adornments of bodies and lands, and all realms, mutually contain and enter one another, just like the reflections in hundreds of thousands of clear mirrors mutually containing and entering one another, layer upon layer without end, layer upon layer without end. The mutual entry of the multitude of realms of bodies and lands is inexhaustible, just like the jewel net where Indra dwells: the retinues of all the devas inside the jewels mutually enter each other layer upon layer in multitude of images, body and realm without obstruction; the body emits lands, and the lands emit clouds of bodies, together performing Buddha-work. In this single sovereignty, all phenomena are universally so. In the realm of wisdom, one does not speak of sentient or insentient phenomena. When the sūtra says, "Well knowing the proper time, he expounded the Dharma for the assembly", this refers to clearly discerning whether their capacities are ripe or unripe, transforming and liberating them according to what is appropriate.