華嚴經探玄記 11.19

11.19

第十願中，所求行內有八句：初句明所成菩提、後七顯菩提作用。前中，於一切世界者，謂平滿遍於十方虛空法界等一切世界。亦通樹形等，非唯須彌界，於此等處現得菩提。下明作業中，初示正覺業，謂於一毛等者，前中總說一切世界，此中別辨一一世界中一一毛端處示現八相成正覺等。論經名凡夫道者，論釋是閻浮提者，且約三乘就須彌山世界說；若依一乘，則通樹形等及毛端等，以彼皆有可化眾生故，云於一毛端乃至示大涅槃故。二說實諦業，謂隨彼可化眾生心，以神通力為現佛身，以智慧力為說實法故，云現諸如來乃至得佛道故。三證教化業，謂觀法無我者，離二我故。性淨涅槃者，是所顯真性故。示如此法，欲令眾生於此法上生信解故。又令眾生知於如來證得此法，言必可信故，云知一切法如涅槃相故。四種種說法業，謂以一音異解者，釋有二義：一約實，謂就真為一、機感為異，如一真身應物現異。二就應，復有二：一約類，或為天眾現一天音，能令餘類各別得解。對人亦爾，餘類皆然，故經言「一音說法，眾生隨類各得解。」二約法，或為眾生說施一音，亦令餘人解戒定等，如是一切，故經云「一音說法，眾生各各隨所解」也。隨機異解，各得成益故，云以一音乃至歡喜。五不斷佛種業，謂菩薩所行名為佛種，得佛常起名為不斷故，云示大涅槃而不斷菩薩所行故。六法輪復住業，謂大聖滅後令法久住，示佛智地理行果法修多羅等，顯其教法，軌則不失。明住持如本，名為復住，故云示眾生乃至假偽。七自在業，言以大智慧者，法智通也。言神通自在者，如意通也。言出生變化者，是幻通也。以轉變外事故言充滿法界者，通結上三皆滿法界也。又以法智照理不住世間，餘二隨事不住涅槃，總三合取名為無住。上來別釋十願竟。

In the tenth vow, within the practices sought, there are eight clauses: the first clause explains the bodhi that is accomplished, and the latter seven reveal the functions of bodhi. In the first, "in all worlds" means flat, full, and pervading all worlds throughout the space of the ten directions, the dharmadhātu, and so forth. This also includes tree-shaped [worlds] and the like, not only Sumeru worlds; in such places, one presently attains bodhi. Below, in explaining the performing of operations, the first is the operation of showing true enlightenment, meaning "on a single hair-tip," and so forth: the previous part generally spoke of all worlds, while here it specifically distinguishes manifesting the eight aspects of achieving true enlightenment on each and every single hair-tip within each and every world. The treatise-sūtra calls it "the path of ordinary people"; the treatise explains this as Jambudvīpa, speaking provisionally with respect to the three vehicles in terms of Mount Sumeru worlds. If based on the One Vehicle, it then encompasses tree-shapes and the like, as well as hair-tips and so forth, because in all of them there are sentient beings who can be transformed; hence it says "on a single hair-tip, down to manifesting great parinirvāṇa." Second is the operation of expounding the true reality: in accordance with the minds of those sentient beings who can be transformed, one manifests buddha-bodies by the power of superknowledges and expounds the true Dharma by the power of wisdom; hence it says "manifesting all tathāgatas, down to attaining the Buddha Way." Third is the operation of realizing and instructing: "contemplating the selflessness of dharmas" means being free from the two kinds of self; "naturally pure nirvāṇa" is the true nature that is revealed. Showing such a Dharma is done out of the desire to cause sentient beings to give rise to faith and understanding regarding this Dharma. Furthermore, it causes sentient beings to know that the Tathāgata has realized this Dharma, so his words must be trustworthy; hence it says "knowing that all dharmas are like the marks of nirvāṇa." Fourth is the operation of expounding the Dharma in various ways: regarding "different understandings from a single voice," there are two explanations: first, in terms of reality, speaking in terms of the real it is one, but the responses to capacities are different, just as a single true body manifests differences in response to beings; second, in terms of response, there are further two aspects: (1) in terms of species, perhaps manifesting a single voice of the devas for an assembly of devas, it can cause other species each to attain understanding separately; it is likewise for humans, and so it is for all other species; hence the sūtra says, "Expounding the Dharma with a single voice, sentient beings each attain understanding according to their kind"; (2) in terms of teachings, perhaps speaking a single sound of giving for sentient beings, it also causes other persons to understand morality, concentration, and so on; all are like this; hence the sūtra says, "Expounding the Dharma with a single voice, sentient beings each understand according to their capacity." In accordance with capacities there are different understandings, and each attains benefit; hence it says "with a single voice, down to rejoicing." Fifth is the operation of not interrupting the buddha-lineage: the practices undertaken by bodhisattvas are called the buddha-lineage; attaining buddhahood and constantly arousing them is called uninterrupted; hence it says "manifesting great parinirvāṇa without interrupting the practices undertaken by bodhisattvas." Sixth is the operation of re-establishing the dharmacakra: causing the Dharma to dwell long after the Great Sage's extinction, showing the ground of buddha-wisdom, principle, practice, fruit, dharmas, sūtras, and so forth, displaying their doctrinal teachings without losing the correct standards. Making them abide and be maintained as originally is called "re-establishing"; hence it says "showing sentient beings, down to falsehoods." Seventh is the operation of sovereign mastery: "with great wisdom" refers to the superknowledge of dharma-wisdom; "sovereign mastery of spiritual powers" refers to the superknowledge of psychic power; "producing transformations" is the superknowledge of illusion. Because of transforming external phenomena, it says "pervading the dharmadhātu," which is a general conclusion that the above three all pervade the dharmadhātu. Furthermore, through dharma-wisdom illuminating principle, one does not abide in the worldly; through the other two according with phenomena, one does not abide in nirvāṇa; taking all three together is called non-abiding. Above, the specific explanation of the ten vows is concluded.