華嚴經探玄記 11.48

11.48

十釋文者，文中四果即為四段。初中三，謂法、喻、合。法中四：初見佛是能練行緣、二「心大」下明所練行體、三「多以」下顯別地行相、四「是菩薩隨所」下明所鍊淨。初中，此名少見，論名多見，竝是總言，非是數。數法長引聲讀，其義相似。以勝通力飛往他方，見佛色身及聞正法，即他受用身也。又以內正願，不動一處見法身遍滿義等。又依《瑜伽．住品》，正願得生受用土中，常見佛。《地論》通力願力，即是《瑜伽》二因緣見佛也。此中一願二力，亦同彼論，故云以願力故。下明所見廣多，約數漸增，論名方便示現多佛等故。二行體中成三種行：一供養佛僧行，三供如論；二「以是」下迴向菩提行；三「是菩薩」下教化眾生行。三別地行中，論有二行：二攝利他、檀度自利，此略無檀度者，以二攝中施是財施，愛語是法施，無畏通二處，是故二攝以攝具檀行，故不重顯；四「是菩薩」下明所鍊淨，於中，初牒前供佛化生、二行為能鍊也。行淨地法是信等行，是所練行也。如是功德牒所練信等，迴向種智，牒前迴向。亦是能鍊鍊此所鍊，令出障成用。謂前地滿時已得清淨，今此更淨，故云轉益明顯。此出障也。言堪任有用者，調柔德成堪為勝用。第二喻中金師喻菩薩，金喻信等行，火喻所見佛，數數入火喻供養等三行。此名隨火力，是論數入也。調柔等喻所鍊淨。問：餘經論說，佛性猶如在鑛之金，鍊出令顯。此中復說，信等如金。此有何別義？答：佛性有二，一理性、二行性。此二地前為障所纏，如金在鑛。一大僧祇懃修資糧，及加行力發本行性，生得初地，初無流智及顯理性一遍滿義，如金出鑛。此中信等是行性所發，初無流法。又如彼金新出沙鑛，更須火練令其清淨。地法亦爾，初一剎那所生無漏唯行性力，第二念去更重新熏增益轉盛，況今至此地滿果位燒鍊純熟，所況如是。餘文可知。

Tenth, explaining the text: the four fruits in the text constitute four sections. In the first there are three: the doctrine, the simile, and the application. In the doctrine there are four: first, seeing the Buddha is the condition that enables the tempering of practice; second, from "vast mind" downward explains the essence of the practice to be tempered; third, from "mostly by" downward reveals the distinctive marks of the practice on this bhūmi; fourth, from "wherever this bodhisattva" downward explains the purification of what has been tempered. In the first: this [sūtra] refers to it as "rarely seeing" [lit. seeing a few], while the commentary refers to it as "seeing many"; both are general expressions and do not refer to numbers. If the term for "number" is read with a prolonged sound, its meaning is similar. By supreme supernormal power they fly to other directions to see the Buddha's physical body and hear the true Dharma; that is the other-enjoyment body. Furthermore, by internal right vows, without moving from a single place, they see the dharmakāya's pervasive meaning and so forth. Again, relying on the "Vihāra Chapter" of the Yogācāra[-bhūmi], through right vows one attains rebirth in the enjoyment land and constantly sees the Buddha. The power of supernormal faculties and the power of vows in the Daśabhūmika-śāstra are precisely the two causes and conditions for seeing the Buddha in the Yogācāra[-bhūmi]. Here, the first is vows and the second is powers, which also accords with that treatise; hence it says "by the power of vows." Below, explaining that what is seen is vast and numerous, it gradually increases in terms of number, because the treatise speaks of skillfully manifesting many Buddhas and so forth. In the second, the essence of practice, three kinds of practice are accomplished: first, the practice of making offerings to the Buddha and the Saṅgha, with the three offerings as in the treatise; second, from "by this" downward, the practice of dedicating toward bodhi; third, from "this bodhisattva" downward, the practice of teaching and transforming sentient beings. In the third, the distinctive practices of the bhūmi, the treatise has two practices: the two attractions benefit others, and the dāna-pāramitā benefits oneself. That it is omitted here without the dāna-pāramitā is because among the two attractions, giving is material giving, pleasant speech is giving of Dharma, and fearlessness extends to both; thus the two attractions subsume and complete the practice of dāna, so it is not shown again. Fourth, from "this bodhisattva" downward explains the purification of what has been tempered. Therein, first it reiterates the two preceding practices of offering to the Buddha and transforming beings as that which can temper. Practicing the pure dharmas of the bhūmi refers to the practices of faith and so forth; these are the practices that are tempered. "Such merits" reiterates the tempered faith and so forth; "dedicating toward all-knowledge" reiterates the preceding dedication. These are also that which tempers, tempering that which is tempered, causing them to emerge from obstacles and become functional. That is to say, when the preceding bhūmi was fulfilled, purity was already attained; now it is further purified, hence it says "increasingly manifest and clear." This is emergence from obstacles. Speaking of "being capable and functional" means that the virtue of pliability is accomplished and capable of superior functioning. In the second, the simile: the goldsmith illustrates the bodhisattva; gold illustrates practices such as faith; fire illustrates the Buddha who is seen; repeatedly entering fire illustrates the three practices such as making offerings. This [sūtra] calls it "according to the power of the fire," which is the "repeatedly entering" of the treatise. Pliability and so forth illustrates the purification of what has been tempered. Question: Other sūtras and treatises say that the Buddha-nature is like gold in ore, refined to become manifest. Here it says again that faith and so forth are like gold. What different meaning is there in this? Answer: Buddha-nature has two aspects: first, the nature of principle; second, the nature of practice. Prior to the bhūmis, both are entangled by obstacles, like gold in ore. After diligently cultivating provisions for one great asaṃkhyeya [kalpa] and using the power of application to arouse the original nature of practice, one is born into and attains the first bhūmi: the initial outflow-free wisdom and the once-pervasive meaning of the revealed nature of principle, like gold emerging from ore. Here, faith and so forth are the initial outflow-free dharmas aroused by the nature of practice. Furthermore, it is like that gold freshly emerging from sand-ore, which still requires fire-tempering to make it pure. The dharmas of the bhūmis are also like this: the outflow-free [wisdom] born in the first single kṣaṇa is solely the power of the nature of practice; from the second moment onward, it is repeatedly re-perfumed, increasing and growing more flourishing. How much more so when reaching the fulfilled fruit stage of this bhūmi, where smelting and tempering are fully matured! Such is what is compared. The rest of the text can be understood.