華嚴經探玄記 16.19

16.19

第二偈頌中二：先序意、後正頌。前中二：初示相，謂自他二力是所因也。觀十方，是設教分齊也。觀法界，是顯義理深廣也。二「欲明」下述意，謂為欲述此十種意，故說此偈頌。一明因行、二顯果德、三說大願、四行起時處、五機熟現佛、六稱根授法、七所說利益、八修因得果、九果現淨身、十語業開覺。此十種義，下偈頌中並具顯之。正頌中有一百二十一頌，分二：初二十二頌顯說之分齊、餘九十九頌正辨普賢行相。此等並不是重頌前文，但與前綺，共顯普賢行用，謂前略此廣、前體此用故。亦有諸德，將配前長行。文無相當，故知意異，不可抑度。就前中四：初二頌誡聽許說；二「一切諸劫」下八頌，明此菩薩於過去佛弘誓願行；三「於一賢劫」下十一頌，明於現未佛修三輪行，於中初七舉現未佛、後四於成三輪淨行；四「行者」下一頌，結說分齊。自下第二正顯普賢行相中亦二：初有六十九頌，明自德大智行；二「度無量眾生」下三十頌，明外化大悲行。前中明普賢十種大智行：一初七頌，明善入帝網大智行。二「深入微細」下十七頌，明深入時處微細智行（云云）。三「世界及如來」下五頌，明了三世佛心祕要行，謂世界名及佛名。此等最麁，猶於多劫說不能盡，況佛心中所知境界，謂真妙法界等，然此菩薩亦能了知成普賢大智行。四「如是未來世」下四頌，了未來攝化業行。五「現在十方」下四頌，通達現在佛境界行。六「菩薩具出」下五頌，明六根化用行。七「深入智境」下十頌，明器世間自在行。八「菩薩知諸法」下六頌，明智正覺世間自在行。九「清淨法身」下五頌，明非身不身法身行。十「譬如工幻」下六頌，明非量不量淨心行。上來自德智行竟。就第二外化大悲行中亦十行：初六頌，化物令發菩提行。二「如來淨身」下二頌，讚歎現佛攝生行。三有一頌，分布過佛舍利行。四有一頌，能知未來佛德行。五「如是三世」下四頌，明法輪深入行。六「無量無邊心」下五頌，了物心器染淨行。七「一切眾生」下三頌，了物業報緣起行。八「如是諸根」下五頌，了達根境無礙行。九有一頌，了知五種說法行。十末後二頌，明三世相是自在行。

Second, the gāthās contain two parts: first the prologue to their intent, and second the verses proper. In the former there are two: first showing the characteristics, meaning that the two powers—of self and other—are the cause. Contemplating the ten directions is the scope of establishing the teaching. Contemplating the dharmadhātu reveals the depth and breadth of the doctrinal principles. Second, from "wishing to explain" onward sets forth the intent, meaning that in order to state these ten kinds of intentions, these verses are spoken: (1) explaining the causal practices, (2) showing the resultant virtues, (3) speaking of the great vows, (4) the times and places where practices arise, (5) manifesting the Buddha when faculties mature, (6) conferring the Dharma according with capacities, (7) the benefits of what is taught, (8) cultivating causes to attain the result, (9) the result manifesting pure bodies, and (10) verbal karma providing awakening. These ten meanings are all fully revealed in the verses below. In the verses proper there are one hundred and twenty-one verses, divided into two: the first twenty-two verses reveal the scope of the teaching, and the remaining ninety-nine verses properly discern the characteristics of Samantabhadra's practice. These do not simply reiterate the preceding prose, but interweave with the preceding text to together reveal Samantabhadra's practice and function, meaning the former is concise and this is extensive, the former is essence and this is function. Some masters have also matched them to the preceding prose; but since the texts do not correspond, we know their intents differ and one should not force an alignment. In the former part there are four: first, two verses admonish the assembly to listen and promise to speak; second, eight verses from "all kalpas" onward explain this bodhisattva's vast vowed practices under past Buddhas; third, eleven verses from "in a single bhadrakalpa" onward explain cultivating the practices of the three wheels under present and future Buddhas, wherein the first seven cite present and future Buddhas and the latter four concern completing the pure practice of the three wheels; fourth, one verse from "practitioners" onward concludes the scope of the exposition. Next, the second part properly revealing the characteristics of Samantabhadra's practice also has two: first, sixty-nine verses explain the practice of great wisdom of one's own virtues; second, thirty verses from "saving measureless sentient beings" onward explain the practice of great compassion in transforming others externally. The former explains Samantabhadra's ten kinds of practices of great wisdom: (1) the first seven verses explain the practice of great wisdom in skillfully entering Indra's net; (2) seventeen verses from "deeply entering the subtle" onward explain the practice of wisdom deeply entering the subtle details of times and places (and so forth); (3) five verses from "worlds and tathāgatas" onward explain the practice of discerning the secret essentials of the minds of the Buddhas of the three times—that is, the names of worlds and the names of Buddhas. These are the coarsest, yet they cannot be fully spoken even in many kalpas; how much less the realm known within the Buddha's mind, namely the true and sublime dharmadhātu and so forth! Yet this bodhisattva can also understand it and accomplish Samantabhadra's practice of great wisdom; (4) four verses from "thus in future ages" onward discern the activities of gathering and transforming in the future; (5) four verses from "presently in the ten directions" onward penetrate the practices of the present Buddhas' realms; (6) five verses from "the bodhisattva fully brings forth" onward explain the practices of transforming through the functions of the six faculties; (7) ten verses from "deeply entering the cognitive realm" onward explain the practice of mastery over the vessel world; (8) six verses from "the bodhisattva knows all dharmas" onward explain the practice of mastery over the world of enlightened wisdom; (9) five verses from "the pure dharmakāya" onward explain the practice of the dharmakāya that is neither body nor non-body; (10) six verses from "like a master of illusion" onward explain the practice of the pure mind that is neither measurable nor immeasurable. The above concludes the wisdom practices of one's own virtues. In the second part on the practices of great compassion in transforming others externally, there are also ten practices: (1) the first six verses concern the practice of transforming beings to cause them to generate bodhi; (2) two verses from "the Tathāgata's pure body" onward praise the practice of the present Buddhas gathering sentient beings; (3) one verse concerns the practice of distributing the relics of past Buddhas; (4) one verse concerns the practice of knowing the virtues of future Buddhas; (5) four verses from "thus in the three times" onward explain the practice of deeply entering the dharmacakra; (6) five verses from "measureless and boundless minds" onward discern the practice regarding the defilement and purity of the minds and capacities of beings; (7) three verses from "all sentient beings" onward discern the practice of the dependent origination of beings' karmic retributions; (8) five verses from "such faculties" onward penetrate the practice of the unhindered nature of faculties and objects; (9) one verse concerns the practice of knowing the five kinds of teaching the Dharma; (10) the final two verses explain the practice of mastery over the mutual identity of the characteristics of the three times.