華嚴經探玄記 15.66

15.66

就初四中，初十辨佛六根依正，明勝德之體；二普於諸剎應機出生，明依處起用；三明用應機化不失時；四業用廣大出過圖度。竝於剎現，此舉正顯依，以答初問也。一一門中各有三，謂標門、別列及總結。初中，色身等名法界者，一多故名法界、二廣故名法界、三妙故名法界，以十八界中法界攝故。四從所依，以證法界成故。五從義相，謂妙軌稱法，分齊各別名界。六約當相，即同真性，故名法界。此色身為總，是餘入所依故。次六可知。第八無礙解脫是自在業用，如下文「於一塵內現三世佛」等。第九嚴土應機。第十因圓果滿。第二出生無盡智者，前以相從性同名法界，今以用從體同名為智。又亦前則相依性現，今用從智起。無盡有三義：一時無盡，謂念念等；二處無盡，謂一切世界等；三用無盡，謂命終出生等。初五可知。第六明所成利益。第七嚴身應機，謂黑象脚等。第八異異嚴應，以機感不同故。第九清淨眾生者，謂調伏眾生令離障。上九別辨。第十現三世佛為種種根等，總結多門益物故也。第三未曾失時者，所作合宜，藥病相應。初一機感現成而不差失；二宿願善根現報不差；三根熟與記令增善根，又記當得果，時無改易；四於邪歸依眾生等應示神力；五於念佛眾生等應現佛身；六化成益訖捨而不失；七入城行乞為施食時至；八見佛生喜受化時至；九暫捨難化令生戀仰；十隨機逆順自在難思，亦是總結也。第四世無比況，云不可喻。情不能慮，名不可思。此顯業用自在，超過情況。初四可知。五不離本等者，如不起覺樹昇天等；六決定一法等者，以一法即一切而不壞一法，故云決定也；七於一念等者，如意神力能速普遍；八示現果德；九現三世佛；十教化眾生常在滅定，以用而恒寂故。上來答初問竟。

Regarding the first four [sections]: the first ten explain the Buddha's six sense faculties, locus, and manifest person, clarifying the essence of his supreme virtues; the second shows his responsive arising across all lands according to capacity, clarifying function arising based on locus; the third clarifies that his functional responses adapting to capacities do not miss the proper time; the fourth shows that his karmic function is vast, transcending all conception. All of these appear within the buddha-lands; this adduces the manifest person to reveal the locus, thereby answering the first question. Within each section there are three [parts]: stating the section, listing the particulars, and summing up. In the first, the reason the physical body and so forth are called the dharmadhātu is: first, because of their multiplicity, they are called the dharmadhātu; second, because of their vastness, they are called the dharmadhātu; third, because of their wondrousness, they are called the dharmadhātu, since among the eighteen dhātus they are subsumed under the dharmadhātu. Fourth, from the standpoint of their basis, because the dharmadhātu is realized and established. Fifth, from the standpoint of meaning and characteristic, 'dharma' refers to the wondrous model, while 'dhātu' refers to distinct divisions. Sixth, in terms of their actual characteristic, they are identical to true nature, hence called the dharmadhātu. This physical body serves as the general [category], being the basis for the other sense bases. The next six can be understood. The eighth, unobstructed liberation, refers to sovereign karmic function, as the text below says: 'manifesting the buddhas of the three times within a single dust mote,' and so forth. The ninth is adorning the lands in response to capacities. The tenth is the cause being perfected and the fruit being complete. In the second, 'arising of inexhaustible wisdom,' previously characteristic was subsumed into nature and both were termed dharmadhātu; here function is subsumed into essence and both are termed wisdom. Alternatively, previously characteristic appeared dependent on nature, whereas here function arises from wisdom. 'Inexhaustible' has three meanings: first, inexhaustibility of time, meaning moment-to-moment and so forth; second, inexhaustibility of place, meaning in all worlds and so forth; third, inexhaustibility of function, meaning at death, at birth, and so forth. The first five can be understood. The sixth clarifies the benefits achieved. The seventh is adorning the body in response to capacity, referring to the black elephant's legs and so forth. The eighth is diverse adornment responding [to beings], because their capacities and receptivities differ. The ninth, 'purifying sentient beings,' means subduing sentient beings to cause them to be free of hindrances. The above nine differentiate the particulars. The tenth, manifesting the buddhas of the three times for various faculties and so forth, is the general conclusion, benefiting beings through manifold approaches. In the third, 'never missing the proper time,' actions are appropriate, like medicine fitting the illness. The first: beings' receptivity is immediately fulfilled without error; the second: past vows and good roots bring present retribution without deviation; the third: when faculties are mature, conferring predictions to increase their good roots, and predicting their future attainment of the fruit at an unchanging time; the fourth: manifesting spiritual power for beings who take wrong refuge; the fifth: manifesting the buddha-body for beings who practice mindfulness of the buddha; the sixth: having completed the transformation and benefit, relinquishing [them] without failing; the seventh: entering a city to beg for alms when the time for bestowing food has arrived; the eighth: when the time has arrived to see the Buddha, rejoice, and receive transformation; the ninth: temporarily abandoning those difficult to convert so that they produce longing and reverence; the tenth: sovereign and unfathomable [actions], whether compliant or adverse according to capacity, which also serves as the general conclusion. In the fourth, 'incomparable in the world,' it is said to be beyond metaphor. Because thought cannot conceive it, it is termed inconceivable. This demonstrates that karmic function is sovereign, transcending worldly sentiments and conditions. The first four can be understood. The fifth, 'not departing from the origin' and so forth, is like not rising from the Tree of Awakening yet ascending to the heavens and so forth; the sixth, 'determining a single dharma' and so forth, means that a single dharma is all dharmas without destroying that single dharma, hence termed 'determining'; the seventh, 'in a single thought-moment' and so forth, is that the spiritual power of mind can swiftly pervade; the eighth shows the fruition virtues; the ninth manifests the buddhas of the three times; the tenth teaches and transforms sentient beings while perpetually abiding in the samādhi of cessation, because though active, he is ever tranquil. The above concludes the answer to the first question.