本業瓔珞經疏 1.1

1.1

□□□□□□□□□云。具五種□□□□□□□□□□□□□雖有名。未必稱實故。須辨三□□□□□□□□□□有□故。證成有果　三明十力者。如輪王具□□□□□□□□□□有果故。次明十力。難有十力。能照達未□□□□□□□□□□能說能授。雖有十力無畏降魔伏□□□□□□□□□□第五明如來能轉法輪斷眾生煩惱長□□□□□□□□□□重者。問曰。何故不直說四十二賢聖。乃遊於洴沙□□□□□□□□令人心生其信。寄心有地故託方所。復次有三種住天住□□□□□□六欲天住法。是為天住。梵天等乃至非有想非無想天住法。是為梵住。諸佛辟支佛阿羅漢住法。是名聖住。於是三住法中。住聖住法。憐愍眾生故。住洴沙王國。復次布施持戒善心三事故名天住。慈悲喜捨四無量心名為梵住。空無相無作是三三昧。名為聖住法。復次四種住。天住梵住聖住佛住。三住如前說。佛住者。佛住首楞嚴等諸佛無量三昧。十力四無畏十八不共法一切智等種種諸惠。及八萬四千法藏度人門。如是等種種諸佛功德。是佛所住處。佛於中住故名佛住。今云。重遊者有二種遊。一七處還來故名重也。二重說上七會中四十二人故。名為重也。洴沙王國者。名為善勝國。於十六大國中。此國行善最勝。名為善勝也。道場樹下者。法性虛空清淨行法以為道故。言道場樹下也　成正覺處者。本為無明聲藏所障以為眠。今破無明相盡朗照無遺故。言成正覺處。故經云。如來初始覺知。然後為無明聲藏世間。開示演說。復坐如故者。先坐真寶蓮華師子之坐。今重來此坐故為復。昔始得佛者。真性之理是無始法故名為昔。今解窮理極大覺道成。始於無始一有常有。為始得佛也。光影甚明者。實性真照名為光影甚明。今復放四十二光者。舒般若智光以被物。為明四十二賢聖故。放四十二光。光光皆有百萬阿僧祇功德者。明法身之光。應為丈六。無量種好莊嚴法身。又解萬德殊能之行故。云阿僧祇功德也。嚴好佛身者。行飾真體。為嚴好身也。彌滿法界者。心實大寂故。云彌滿法界。妙絕眾相故。云湛若虛空。凝神照寂者。無諸種動亂。故云凝神。真惠澄明。故名照寂。樂常住性者。體無諸苦名樂。不從因生。名常住性也。窮化體神者。被物理極為窮化。體神者。深察群幾。冥而難測。故言體神。大用無方者。真實妙德。用周法界。殊能之謂也。法王者。道統於大千。名為法王。娑婆之首。以為法主。乘於群幾。以大悲濟物。故云於一切眾生而作父母也。理非起成。故言自然。行起歸空。名百千寶蓮華師子之坐。佛德齊均。故云皆爾。行絕彼此。故名道德相好如一也。身意清淨者。業無瑕穢。故云身意清淨。福行普具者。功德智慧體無缺然。故言普具。能達深理。故言光明所徹金剛寶藏。顯理示人。為出化無極。照人剎土者。觀世無遺。故名照人剎土。去來現在者。朗鑒三世不滯不著。故言無復障礙也。應幾被益。故云化及一切。度法與人三世悉等者。計上去來現在。圓明獨達一切佛等者。成上故。昔諸佛所坐皆爾。

[…] says: "Possessing five kinds of […] although having a name, it does not necessarily correspond to reality; therefore one must distinguish the three […] has […] therefore confirming that there is a fruit. Third, explaining the ten powers: just as a wheel-turning king possesses […] because there is a fruit; next, the ten powers are explained. Although having the ten powers, being able to illuminate and comprehend the un-[…] able to explain and able to bestow. Although having the ten powers and fearlessnesses, subduing Māra and conquering […] Fifth, explaining that the Tathāgata is able to turn the wheel of Dharma, cutting off sentient beings' afflictions and growing […] 'Again' means: Question: Why not directly explain the forty-two worthy and noble stages, but instead roam in King Bimbisāra's […] cause people's minds to generate faith; entrusting the mind requires a ground, so a location is resorted to. Furthermore, there are three kinds of abodes: divine abode […] the dharmas of dwelling in the six desire heavens, this is the divine abode. The dharmas of dwelling from the Brahma Heaven up to the Heaven of Neither-Perception-Nor-Non-Perception, this is the brahma abode. The dharmas of dwelling of the buddhas, pratyekabuddhas, and arhats, this is called the noble abode. Among these three abode dharmas, dwelling in the noble abode dharma, out of pity for sentient beings, he dwelt in the realm of King Bimbisāra. Furthermore, giving, keeping precepts, and a good mind—these three matters are called the divine abode. The four immeasurable minds of kindness, compassion, sympathetic joy, and equanimity are called the brahma abode. Emptiness, signlessness, and wishlessness—these three samādhis are called the noble abode dharma. Furthermore, there are four kinds of abodes: divine abode, brahma abode, noble abode, and buddha abode. The [first] three abodes are as previously explained. The buddha abode means: the Buddha dwells in the Śūraṅgama and other immeasurable samādhis of all buddhas, the ten powers, the four fearlessnesses, the eighteen unshared dharmas, sarvajñatā, and various kinds of wisdoms, as well as the eighty-four thousand Dharma treasuries, gates for liberating people. Such various merits of all buddhas are where the Buddha dwells; because the Buddha dwells within them, it is called the buddha abode. Now saying 'roamed again' has two meanings of roaming: first, returning from the seven places, hence called 'again'; second, re-explaining the forty-two people in the above seven assemblies, hence called 'again'. 'The realm of King Bimbisāra' is named the Realm of Excellent Victory. Among the sixteen great kingdoms, this kingdom's practice of goodness is most supreme, so it is named 'Excellent Victory'. 'Beneath the tree of the bodhimaṇḍa': using the pure practice-dharma of the dharmatā of empty space as the path, it is therefore said 'beneath the tree of the bodhimaṇḍa'. 'The place of realization of perfect awakening': originally obstructed by the sound-treasury of avidyā and taking it as slumber, now destroying the marks of avidyā completely and illuminating brilliantly without remainder, it is therefore said 'the place of realization of perfect awakening'. Thus the sūtra says: 'The Tathāgata initially awakened and knew, and thereafter, for the sake of the world of the sound-treasury of avidyā, opened, showed, and expounded.' 'Sat again as before': previously he sat upon the lion seat of true precious lotus flowers; now coming again to this seat, it is therefore 'again'. 'Formerly first attaining buddhahood': the principle of true nature is an unbeginning dharma, hence called 'formerly'; now understanding the ultimate principle, the great awakening path is accomplished; beginning from the unbeginning, once existent it is permanently existent, which is 'first attaining buddhahood'. 'The light and reflection were extremely bright': the true illumination of the real nature is called 'the light and reflection were extremely bright'. 'Now again emitting forty-two lights': extending the light of prajñā-wisdom to cover beings; in order to illuminate the forty-two worthy and noble stages, he emitted forty-two lights. 'Each light had a million asaṃkhyeyas of merits': explaining the light of the dharmakāya; responding [to beings] as the sixteen-foot body, immeasurable marks and signs adorn the dharmakāya; furthermore, understanding the practices of the myriad virtues and extraordinary capabilities, it therefore says 'asaṃkhyeyas of merits'. 'Adorning well the Buddha's body': practices decorate the true body, which is 'adorning well the body'. 'Pervading the dharmadhātu': because the mind is truly in great tranquility, it says 'pervading the dharmadhātu'. Because it wonderfully transcends all signs, it says 'clear and still like empty space'. 'Concentrating the spirit and illuminating tranquility': being free of all kinds of disturbance and turmoil, it therefore says 'concentrating the spirit'; true wisdom is clear and serene, hence called 'illuminating tranquility'. 'Delighting in the eternally abiding nature': the essence is free from all sufferings, which is called 'delight'; not produced from causes, it is called 'the eternally abiding nature'. 'Exhausting transformations and embodying the spiritual': covering beings to the utmost principle is 'exhausting transformations'; 'embodying the spiritual' means deeply examining all subtle moments, dark and difficult to fathom, hence saying 'embodying the spiritual'. 'Great function is without fixed direction': real and wondrous virtue, its functioning pervades the dharmadhātu, which refers to extraordinary capabilities. 'King of the Dharma': the path unifies the great chiliocosm, hence named 'King of the Dharma'; head of the Sahā world, taken as the master of Dharma; riding upon all subtle moments, rescuing beings with great compassion, it therefore says 'acting as father and mother to all sentient beings'. The principle is not produced through arising, hence saying 'spontaneous'. Practices arise and return to emptiness, which is named 'the lion seat of hundreds of thousands of precious lotus flowers'. The Buddha's virtues are equal, hence saying 'all likewise'. Practices transcend self and other, hence named 'virtue, path, marks, and signs are as one'. 'Body and mind are pure': karmas have no blemish or defilement, hence saying 'body and mind are pure'. 'Universally endowed with practices of merit': merit and wisdom are essentially without defect, hence saying 'universally endowed'. Being able to reach the profound principle, it therefore says 'the adamantine jewel treasury penetrated by light'. Manifesting the principle and revealing it to people is 'producing transformations without limit'. 'Illuminating human lands': observing the world without omission, hence named 'illuminating human lands'. 'Past, future, and present': brilliantly discerning the three periods of time without stagnating or attaching, hence saying 'there are no further hindrances'. Responding to subtleties and granting benefit, it therefore says 'transformation reaches all'. 'The dharmas of liberation and persons are all equal across the three periods of time': summing up the above past, future, and present; 'perfectly luminous and singularly reaching, equal to all buddhas' completes the above; hence 'the seats where past buddhas sat were all likewise'.