本業瓔珞經疏 1.23.3

1.23.3

修行開發一切行功德者。 從七地至初地。 盡有諦心開發一切行多。 無諦心開發少。 是以從多故。 七地已下至初地。 一向從有諦心開發為名也。 八地已上一向無諦心開發。 一切行多有。 諦心開發少。 是以從多為名。 故八地已上。 一向無諦心開發一切行也。 此有無心經通十地。 但多少得名也。 十度為本者。 十度為一切行本。 結七地一切行滿也。 功用行備。 將入無功用行海故。 云流入薩婆若海也。 第八不動地菩薩心所行者。 謂。 無相大惠。 今言不思議無功用觀者。 八地已上不思議心中所行變化。 不待思而能知不議故。 而能應照萬像故。 言不思議無功用觀也。 無相大惠者。 地體重玄空同之原色礙已盡故。 為無相大惠也。 方便大用者。 即實智殊能現形無方之化也。 百萬劫事至已無功用。 嘆此八地十種神通。 不為作心化一切法也。 第九善惠地菩薩心所行者。 謂。 四十辨才化於眾生。 一切功用皆成就也。 心習已滅。 無明亦除者。 擢累形於分段。 掩生路於變易。 還中一照事同如佛也。 從一切佛藏已下。 廣嘆此八地神通無量三昧也。 第十法雲菩薩所行者。 謂。 受佛。 無量法雨澍及一切眾生者。 此菩薩。 十方眾生一時而問。 能以一音答。 各得生解故。 言澍及一切眾生也。 二習無明滅者。 寂滅下忍一切色心二習盡在一念也。 受大職位者。 大信始滿。 坐蓮華坐。 從頂上放光。 入如來足下。 如來還從足下放光。 遶會三匝。 入菩薩頂上。 當知爾時名灌頂。 菩薩受佛職位也。 神變無量至無相用故者。 用而難惻不可約相而知故云無相也　佛子至修行成覺者。 明此四十二門一切賢聖。 莫不由此名門得證佛果。 故言修行成覺也　佛子吾先第六天說者。 舉華嚴會說十地以證今說。 勸於今坐也　佛子第十一地無垢菩薩解行法者。 謂。 勇伏定入法光三昧。 勇伏定者是金剛定之別名也。 修行十法者。 此十法是因所觀之法得名也。 下列十法。 一學佛不思議變通者。 無礙之用也。 二集菩薩眷屬者。 攝緣入實也。 三重修先所行法門者。 不捨世間故。 重修四十法門也。 四順一切佛國問訊一切佛者。 此與理相應惠稱。 法界以興行故。 言順一切佛國問訊也。 五與無明父母別者。 無明前無相應故。 及斷惑至時無生恒沙四住之義。 後無種類。 唯獨一心。 故與無明父母別也。 六入重玄門者。 圓輝炬曠玄原之趣也。 七現同如佛者。 曠周法界。 解與佛同。 名現同如佛也。 現一切形相者。 像現星塵也。 無身不身。 於無身處悉能現身故。 名現一切形相也。 八二種法身具足者。 法身彰體。 應身據用。 體用相應故。 名二身具足也。 九無有二習者。 始從初地斷色塵盡在八地。 四地斷心塵之始盡在十地。 今明十一地菩薩色心二習俱土故也。 十蹬中道山頂者。 金剛終心絕去下漯名山頂也。 是故無垢菩薩至功德法門者。 即釋上無垢菩薩道行劫量久近也。 復從喜地已下。 至常行佛行故。 明解與佛同。 法藏至滿。 成就一切智故。 行佛行也。 佛子吾先於第三禪者。 還舉華嚴會上第三禪。 說一生補處菩薩之行。 勸今時會受持也　第四十二地名寂滅心妙覺地。 此是寂滅上品也。 像外之境妙存獨照。 名妙覺地也。 萬相俱土。 體絕百非之外。 不為眾相所遷。 名常住一相。 一切種智也。 照達無生有諦始終者。 性有起或義為始。 有盡或義為終。 故言有諦始終也。 唯佛窮盡眾生根本者。 無明是也。 無明與眾或為本故言始。 盡在或後故言終。 唯佛窮照也。 佛子吾先在此樹下。 至汝應頂受者。 還舉華嚴會上說法界海時。 有八萬菩薩。 現成正覺。 勸今時會頂受而行也　敬首菩薩白佛言已下。 至無明者。

"Practicing and developing the merits of all practices": from the seventh ground down to the first ground, they all have a mind [abiding in] truth to develop all practices in large part, while development without a mind [abiding in] truth is minor. Therefore, based on the predominant portion, from the seventh ground downward to the first ground, they are exclusively named after developing with a mind [abiding in] truth. From the eighth ground upward, there is exclusively development without a mind [abiding in] truth; development of all practices is plentiful, while development with a mind [abiding in] truth is minimal. Therefore, they are named based on what is predominant; hence from the eighth ground upward, there is exclusively development of all practices without a mind [abiding in] truth. These minds with and without [truth] run through the ten grounds; they are simply designated according to being greater or lesser in amount. "Taking the ten perfections as the foundation": the ten perfections are the foundation of all practices; this concludes the perfection of all practices of the seventh ground. With effortful practice fully prepared, one is about to enter the ocean of effortless practice, and thus it is said to "flow naturally into the ocean of sarvajñatā." That which is practiced by the mind of the bodhisattva of the eighth ground, the Immovable Ground, refers to formless great wisdom. Now, saying "the inconceivable, effortless contemplation": the transformations practiced within the inconceivable mind from the eighth ground upward do not wait for thought and are capable of knowing without deliberation; thus, being able to respond and illumine the myriad phenomena, it is called the inconceivable, effortless contemplation. "Formless great wisdom": the ground's essence is the profound source of double obscurity and identical emptiness; because obstacles of form are completely exhausted, it is formless great wisdom. "Great functioning of expedient means": this is the extraordinary capacity of real wisdom to manifest forms through boundless transformations. "The events of a million kalpas arriving, already effortless": this praises the ten kinds of supernormal faculties of this eighth ground, which transform all dharmas without creating intention. That which is practiced by the mind of the bodhisattva of the ninth ground, the Ground of Good Wisdom, refers to transforming sentient beings with the forty eloquences, where all efforts are accomplished. "Mental propensities already extinguished, and avidyā also removed": this pulls up the burdened form from the portioned [samsāra] and closes off the path of rebirth in the transformational [samsāra], returning to the middle to illuminate once, its deeds being the same as a buddha's. From "all the treasuries of the buddhas" downward, it broadly praises the boundless samādhis and supernormal faculties of this eighth [and ninth] grounds. That which is practiced by the bodhisattva of the tenth ground, the Dharma Cloud, refers to receiving the buddha's [rain of Dharma]. "Shedding the boundless rain of Dharma to reach all sentient beings": if sentient beings of the ten directions ask questions simultaneously, this bodhisattva can reply with a single sound and cause each to generate understanding; hence it is said to "reach all sentient beings." "The two propensities and avidyā extinguished": through the lower forbearance of cessation, the two propensities of all form and mind are both exhausted in a single instant of thought. "Receiving the great official position": great faith is first perfected; sitting on a lotus seat, light is emitted from the crown of the head, entering beneath the Tathāgata's feet. The Tathāgata in turn emits light from his feet, which circumambulates the assembly three times and enters the crown of the bodhisattva's head. One should know that at that time, it is called consecration (abhiṣeka), and the bodhisattva receives the official position of buddhahood. "Supernormal transformations are boundless, up to having formless functioning": because its functioning is difficult to fathom and cannot be known by restriction to forms, it is called formless. "Buddha's disciple, up to practicing to achieve awakening": this clarifies that of all the worthy and noble ones in these forty-two gates, none does not attain realization of the fruit of buddhahood through these renowned gates; hence it says "practicing to achieve awakening." "Buddha's disciple, I previously taught in the sixth heaven": this cites the expounding of the ten grounds in the assembly of the Avataṃsaka [Sūtra] to verify the present teaching, exhorting those in the present assembly. "Buddha's disciple, the dharma of understanding and practice of the Immaculate Bodhisattva of the eleventh ground" refers to entering the Dharma-Radiance Samādhi through the valiant-subduing concentration. The valiant-subduing concentration is an alternative name for the adamantine concentration. "Practicing the ten dharmas": these ten dharmas are named after the dharmas contemplated as causes. Below, the ten dharmas are listed: First, "learning the buddha's inconceivable transformative supernormal faculties", which is unobstructed functioning. Second, "gathering the bodhisattva's retinue", which is gathering conditions to enter reality. Third, "re-cultivating the dharma-gates previously practiced": because of not abandoning the worldly, one re-cultivates the forty dharma-gates. Fourth, "complying with all buddha-lands to inquire after all buddhas": this is wisdom conforming with principle; giving rise to practice in correspondence with the dharmadhātu, it is therefore called complying with all buddha-lands to inquire after them. Fifth, "parting from the parents of avidyā": because avidyā previously had no correspondence, and when severing delusions one reaches the meaning of the unborn, the sands of the Ganges, and the four dwellings, there are no subsequent kinds [of delusions]—only the single mind alone—and thus one parts from the parents of avidyā. Sixth, "entering the gate of double obscurity": this is the trend toward the vast, dark origin of the torch of circular radiance. Seventh, "manifesting as identical to a buddha": pervading the dharmadhātu, one's understanding is identical to that of a buddha, which is called manifesting as identical to a buddha. "Manifesting all forms and appearances": forms appear like stars and dust. There is no body that is not a body; because one can manifest bodies everywhere in bodiless places, it is called manifesting all forms and appearances. Eighth, "possessing both kinds of dharmakāya": the dharmakāya reveals the essence, and the response body relies on the function; essence and function correspond, and thus it is called possessing both bodies. Ninth, "having neither of the two propensities": beginning from the first ground, the defilements of form are completely severed at the eighth ground; the beginning of severing the defilements of mind at the fourth ground is completely severed at the tenth ground. Now it clarifies that for the bodhisattva of the eleventh ground, both the two propensities of form and mind are laid to rest. Tenth, "ascending to the peak of the mountain of the Middle Way": at the final adamantine mind, cutting off the low and damp places below is called the mountain peak. "Therefore the Immaculate Bodhisattva, up to the dharma-gate of merits": this explains the length and brevity of the kalpas of the Immaculate Bodhisattva's path and practice above. Again, from "the Joyous Ground" downward up to "constantly practicing the practices of a buddha": this clarifies that understanding is identical to that of a buddha; the treasury of Dharma reaches fullness, and having accomplished sarvajñatā, one practices the practices of a buddha. "Buddha's disciple, I previously in the third dhyāna": this again cites the teaching of the practices of the bodhisattva bound to one last birth in the third dhyāna during the Avataṃsaka assembly, exhorting the present assembly to receive and uphold it. The forty-second ground is named the Ground of Cessation-Mind and Wondrous Enlightenment. This is the upper grade of cessation. The realm beyond forms wonderfully abides in solitary illumination, which is called the Ground of Wondrous Enlightenment. The myriad forms are all laid to rest; its essence transcends beyond the hundred negations, and not being moved by the manifold forms, it is called eternally abiding in the single mark, the sarvākārajñatā. "Illuminating and penetrating the unborn, the beginning and end of the truth of existence": the meaning of the arising of delusion in nature is the beginning, and the meaning of the exhausted delusion of existence is the end; therefore it is said to be the beginning and end of the truth of existence. "Only a buddha completely exhausts the root of sentient beings": this is avidyā. Because avidyā serves as the root of the manifold delusions, it is called the beginning; because it is exhausted after delusions [are ended], it is called the end. Only a buddha thoroughly illuminates it. "Buddha's disciple, I was previously beneath this tree, up to you should uphold it on the crown of your head": this again cites the time when the sea of the dharmadhātu was expounded in the Avataṃsaka assembly, where eighty thousand bodhisattvas manifested realization of perfect awakening, exhorting the present assembly to uphold it on the crown of the head and practice it. From "Jingshou Bodhisattva said to the Buddha" downward up to "avidyā"...