華嚴經探玄記 10.18

10.18

三就文辨定者，下說分中，諸地之內皆有此三。何者？且菩薩因何求此智？有二所因：一為救眾生、二為求菩提。由上求菩提、下救眾生，名為菩薩，故云慈悲願也。二既內有此因欲趣求諸地，有何漸次？謂修學三慧，漸入諸地。此二同在加行智中。三加行智既終，必示契真理。前二相麁，直陳可得，故不別寄。證智地體不可直示，故寄別法。用以顯表示。如二地正地中說十善等，三地正地中說四禪等，四地正地中說道品等，並是如此教說修攝。四釋文中，初句慈悲是利他行，發願是自利行。釋此二文，如論應知。因漸成就者，如偈「漸次具諸地」，故謂三慧次第能生出世智，以是彼因，故名具諸地也。教說修者，有二：滿足修者，聞思慧等，但能為彼出世智因，不能滿彼智地，要出世淨心方能滿彼，故云智者所能及也。下明觀修，於中如是諸地行者，牒舉地行也。微妙甚難見者，明觀境非餘心所能見也。不可以心知者，不可以染心能知，論云「自心清淨可知。」此中滿足修據根本智，觀修約後得智。反緣觀內俱不可說，故名教說修也。自下三句，是第二顯已善說，誡眾除失。先顯已離二過：一離佛不隨喜，故云當承佛力說也；二離不平等說，故云咸聽也。二誡眾令離二失：一於說者不敬。離是過故，云汝等當恭敬。二於法見諍。離是過故，云共一心聽也。自下一頌半，第三明所說略而非廣。初二句牒舉地法，是智所通達，故云隨順也。以此智入彼諸地相中，故云諸地相入行。論云「如行修故者，如加行修而得入也。如行修滿足者，加行入證，契理圓滿，故云如實滿足攝取入。此智入之行無量無邊，故云於無量億劫說之不盡。」今但略說者，是要略，故云如實也。雖是略說，而具攝廣義，故云其義無有餘。自下一頌，第四勸眾敬聽，彰己善說。一心恭敬待者，有二：一身恭敬。如威儀住者，釋敬也。堪受說法者，釋待也。二心恭敬。請決意求法，故云如心決定，此釋心敬。堪能憶持者，釋持也。前則身恭能受，此即心敬能持。今承佛力說者，顯非己力，離增上慢故。下半顯所說，謂以何事者，以天音唱故。云何事者，出因引喻故。依止何事者，依止善字，不違義故。示現何事者，示現地義故。又釋：大音唱因喻，依證成道理說；義名不相違，依法爾道理說。可知。論中善字者，是善巧之字，故有二義：一巧同他音、二詮義周備，如論應知。自下一頌，第五現己得力，令物生信。初二句明雖得廣多諸佛神力聚在我身；後二句然現己所說如海一渧，所不說者猶如大海。況無佛力，縱此一渧亦不能說。上來至此請分竟。

Third, determining it with reference to the text: in the subsequent Explanation section, all three of these are present within every bhūmi. How so? First, why does a bodhisattva seek this wisdom? There are two reasons: first, to save sentient beings, and second, to seek bodhi. Because one seeks bodhi above and saves sentient beings below, one is called a 'bodhisattva'; hence [the text] speaks of 'compassion and vows'. Second, once one internally has this cause and wishes to advance toward and seek the bhūmis, what is the gradual progression? It means cultivating and studying the three wisdoms to gradually enter the bhūmis. Both of these belong to the wisdom of preparatory application (prayogika-jñāna). Third, once preparatory wisdom has reached its culmination, one must inevitably reveal and accord with true reality. Since the characteristics of the former two are coarse, they can be directly stated, so they do not rely on anything else to be indicated. The essence of the bhūmi of realized wisdom cannot be directly shown, so it relies on other phenomena, utilizing them to demonstrate and indicate it—just as in the core bhūmi of the second bhūmi it explains the ten virtuous actions, in the core bhūmi of the third bhūmi it explains the four dhyānas, and in the core bhūmi of the fourth bhūmi it explains the factors of awakening, all of which are subsumed under this teaching, explanation, and cultivation. Fourth, in explaining the text: in the first line, compassion is the practice of benefiting others, and giving rise to vows is the practice of benefiting oneself. The explanation of these two texts should be understood as in the commentary. As for 'cause gradually accomplished', as the verse says, 'gradually complete the bhūmis'—this means that the sequence of the three wisdoms can generate supramundane wisdom; because it is the cause of that, it is called 'completing the bhūmis'. As for 'teaching, explaining, and cultivating', there are two aspects: Regarding cultivation of fulfillment: the wisdoms of hearing and reflection only serve as causes for that supramundane wisdom; they cannot fulfill that ground of wisdom. Only a supramundane pure mind can fulfill it; hence it says, 'that which can be reached by the wise'. Next, it clarifies the cultivation of contemplation. Therein, 'such practices of the bhūmis' quotes and brings up the practices of the bhūmis. 'Subtle and very difficult to see' clarifies that the object of contemplation cannot be seen by other minds. 'Cannot be known by the mind' means it cannot be known by a defiled mind; the commentary says, 'It can be known by one's own pure mind.' Here, cultivation of fulfillment is based on fundamental wisdom, while cultivation of contemplation concerns subsequently attained wisdom. When turned back toward the inner object of contemplation, both are ineffable; therefore it is called 'teaching, explaining, and cultivating'. The following three lines are the second part: showing that one has explained it well, and admonishing the assembly to eliminate faults. First, he shows that he is free from two faults: first, freedom from the Buddha's non-rejoicing, hence saying 'I shall explain relying on the Buddha's power'; second, freedom from preaching unequally, hence saying 'all listen'. Second, he admonishes the assembly to abandon two faults: first, disrespect toward the preacher. To be free from this fault, he says, 'You should be respectful.' Second, disputes over views regarding the Dharma. To be free from this fault, he says, 'Listen with a single mind.' The subsequent one and a half verses are the third part: clarifying that what is explained is brief and not extensive. The first two lines quote and bring up the dharma of the bhūmis, which is thoroughly penetrated by wisdom; hence it says 'accord with'. Because one uses this wisdom to enter into the characteristics of those bhūmis, it says 'practices of entry into the characteristics of the bhūmis'. The commentary says: 'As for "according as one cultivates the practice", it means entering according to preparatory cultivation. As for "as cultivation of practice is fulfilled", preparatory application enters realization, perfectly according with reality; hence it says, "one enters by truly fulfilling and subsuming [it]."' The practice of entry by this wisdom is immeasurable and boundless; hence it says, 'it cannot be exhausted even if explained for immeasurable kotis of kalpas.' Now he explains it only briefly; because it is essential and brief, it says 'truly'. Although it is a brief explanation, it completely subsumes the extensive meaning; hence it says, 'its meaning has no remainder.' The subsequent verse is the fourth part: urging the assembly to listen respectfully, showing that he explains well. As for 'waiting with a single mind and with respect', there are two aspects: First, physical respect. Abiding in deportment explains respect. Being receptive to the preaching of the Dharma explains waiting. Second, mental respect. Supplicating with a resolute intention to seek the Dharma—hence it says 'as the mind is resolute'—explains mental respect. Being capable of retaining it explains retention. The former is physical respect being able to receive, and this is mental respect being able to retain. 'Now I explain relying on the Buddha's power' shows that it is not his own power, in order to be free from excessive pride. The lower half shows what is explained: 'by what matter' means through chanting in a celestial voice. 'How it is' means bringing forth causes and citing metaphors. 'Depending on what matter' means relying on good words without contradicting the meaning. 'Manifesting what matter' means manifesting the meaning of the bhūmis. Another explanation: chanting causes and metaphors with a great voice is explained relying on the principle of establishing proof; the non-contradiction of meaning and terminology is explained relying on the principle of dharmatā. This can be understood. The 'good words' in the commentary refers to skillful words, which therefore have two meanings: first, skillfully matching other voices; second, expressing the meaning completely, as should be understood from the commentary. The subsequent verse is the fifth part: manifesting his attained power to cause sentient beings to generate faith. The first two lines clarify that although vast amounts of spiritual power of the Buddhas have gathered in his body, the latter two lines show that what he explains is like a single drop of water from the ocean, while what is not explained is like the great sea. How much less could he explain even this single drop without the Buddha's power! From the beginning up to this point concludes the Request section.