華嚴經探玄記 15.11

15.11

第五天耳明中有四：初舉能聞之德、二「菩薩成就」下總辨所聞自在、三「於東方」下別顯一方所聞、四「如東方」下類顯十方所聞。初中，無礙是總，謂無有礙其聞，無聞礙其慮。下別顯十德：一清淨者，離習曀故；二廣大者，德遍故；三具足者，德滿故；四不可稱量者，德多故；五修習者，多劫修成故；六得證者，證理成就故；七明淨者，所知障盡故；八離障者，煩惱障盡故；九了達者，所知明了故；十決定者，所知稱實故。二總辨所聞自在。於十方中有遠聲，欲聞，無有礙令不聞；於近聲，欲不聞，亦無礙逼令聞。欲近不欲遠，及遠中欲不欲，近中亦爾，竝皆自在隨意故也。三別顯東方，初舉佛、二顯法、三能聞持。就顯法中有十句：初所說者，總舉教相；二所發者，發起隱義；三所開者，開顯深理；四所示者，示其宗本。上四是理教。五所制者，制其學處；六所調者，違者折伏。上二是制教。七所教化者，化令起行。此一是化教。八所念者，六念等法；九所分別者，解釋等法；十所教深妙者，大乘至理法。善解等，總結多門所聞法也。三「如是一切」下辨能聞持，於中亦十句：一總善解文義，謂味是文也；二隨何大眾所說之法；三隨何別人而所說法；四隨以何類音聲說法；五隨彼智力所解說法；六隨何識心所變之法；七隨彼所化得功德法；八隨何所緣境界而所說法；九隨何所依根器說法；十隨於何乘而出離法。「悉能」下結天耳聞持。四「如東」下類顯十方亦爾。是即天耳聞持無盡無盡也。

Fifth, within the clarity of divine hearing, there are four [parts]: first, adducing the virtues of the capacity to hear; second, from 'the bodhisattva accomplishes' onward, generally explaining mastery in what is heard; third, from 'in the eastern direction' onward, specifically revealing what is heard in one direction; fourth, from 'as in the eastern direction' onward, analogously revealing what is heard in the ten directions. In the first, 'unhindered' is the general [virtue], meaning that nothing hinders their hearing, and no hearing hinders their thinking. Below, ten virtues are specifically revealed: first, 'pure', because it is free from the obscurations of habit; second, 'vast', because its virtues are all-pervading; third, 'complete', because its virtues are fulfilled; fourth, 'incalculable', because its virtues are manifold; fifth, 'cultivated', because it has been accomplished through cultivation over many kalpas; sixth, 'attained through realization', because it is accomplished through the realization of principle; seventh, 'bright and pure', because the cognitive obscurations have been exhausted; eighth, 'free from hindrances', because the afflictive obscurations have been exhausted; ninth, 'thoroughly discerning', because the knowable is clearly understood; tenth, 'decisive', because the knowable accords with reality. Second, generally explaining mastery in what is heard: regarding sounds in the ten directions that are distant, if one wishes to hear them, there is nothing that hinders and prevents them from being heard; regarding close sounds, if one does not wish to hear them, there is also no obstruction that forces them to be heard. Wishing [to hear] the close and not wishing [to hear] the distant, as well as wishing and not wishing among the distant, and likewise among the close—all are masterfully according to one's wish. Third, specifically revealing the eastern direction: first, adducing the Buddha; second, revealing the Dharma; third, the capacity to hear and retain [it]. In revealing the Dharma, there are ten phrases: first, 'what is spoken', generally adducing the marks of the teaching; second, 'what is generated', evoking the hidden meanings; third, 'what is disclosed', disclosing the profound principle; fourth, 'what is demonstrated', demonstrating its fundamental tenet. These four are principle and teaching. Fifth, 'what is regulated', regulating its training rules; sixth, 'what is disciplined', subduing those who transgress. These two are the teaching of regulation. Seventh, 'what is taught and transformed', transforming [beings] to cause them to initiate practice. This one is the teaching of transformation. Eighth, 'what is recollected', phenomena such as the six recollections; ninth, 'what is differentiated', phenomena such as explanations; tenth, 'what is profoundly and wondrously taught', the phenomenon of the ultimate principle of the Mahāyāna. 'Skilfully understanding' and so forth generally conclude the phenomena heard through manifold gateways. Third, from 'all such' onward, explaining the capacity to hear and retain [it], within which there are also ten phrases: first, generally having a skilful understanding of the text and meaning, meaning that 'flavour' refers to the text; second, according to whatever great assembly the Dharma is spoken in; third, according to whatever individual person the Dharma is spoken to; fourth, according to whatever type of voice the Dharma is spoken with; fifth, according to the understanding of the Dharma through the power of their knowledge; sixth, according to whatever Dharma is transformed by their conscious mind; seventh, according to the Dharma of the qualities obtained by those being transformed; eighth, according to whatever objective realm as a focal object the Dharma is spoken upon; ninth, according to whatever underlying capacity and faculty the Dharma is spoken for; tenth, according to whatever vehicle the Dharma of liberation is set forth through. From 'is completely able' onward concludes the hearing and retaining of divine hearing. Fourth, from 'as in the east' onward analogously reveals that the ten directions are also like this. This, then, is divine hearing and retention being inexhaustible and endless.