華嚴經探玄記 16.39

16.39

就初長行中三：先約法略說、二就喻廣陳、三據法通結。此三各有十門，於中初之十門，有將配十地一一別釋，恐不順文。有將此十於下廣說一一別配，文亦不順。今釋：此略一一皆通十廣釋中，下十結文亦一一通結十廣釋，是故此中因緣數總有四種：一云十種者，據初略也。二云百者，約初略十入廣十中，一一具十，故有百門。三云千者，就後十結，一一結百，故有千門。四無量阿僧祇等者，彼廣等中，一一各有多門，如四智風輪十光明等，又亦通攝身等九中諸因緣，故無量等也。釋文中二：初告眾、二顯釋。顯釋中二：初總歎甚廣，故云不思。二「所以」下釋成。初總釋，有二義：一以因緣廣多無量名為不思，故下云「非少因緣」等；二甚深微妙名為不思，故下云「無有作者亦無成者」等。此二並非下位測量，故云不思也。二「以十種」下正顯，於中有標、釋、結。釋中，初一是行本，由此大心長劫熏習不捨眾生，是故於今現成正覺；二久修眾善，正直深心引此善根現成正覺；三以慈悲救生，無限盡故，現成正覺；四積行廣多大願無竭，盡於未來，現成正覺；五雖積德成滿，而度生增善情無厭足，故現正覺，如與盲比丘貫針等；六二利德圓是以成佛；七巧智多端，應機出現，故成正覺；八福藏圓、九智嚴具，是故出現正覺不可窮盡；十若不成佛，無由宣說無盡法義，故現正覺。此十皆是果成之處說彼因緣，但是為生現佛之因，不取自德。又亦即以為生現佛為其自德，更無別自，是故攝因無不皆盡。如是因緣既無自性，無自性理為本起用，故名性起。結文可知。

Within the initial prose there are three parts: first, a brief explanation in terms of the Dharma; second, an extensive presentation in terms of similes; third, a comprehensive conclusion based on the Dharma. Each of these three has ten doors. Among them, regarding the first ten doors, some have matched them to the ten bhūmis and explained them one by one, but this is feared not to accord with the text. Some have matched these ten one by one to the extensive explanations below, which also does not accord with the text. Now I explain: this brief [ten] each applies throughout the ten extensive explanations, and the ten concluding statements below also each comprehensively conclude the ten extensive explanations. Therefore, the numbers of causes and conditions here are of four kinds altogether: 1. Saying "ten kinds" is based on the initial brief [presentation]. 2. Saying "a hundred" is because the initial brief ten enter into the extensive ten, each endowed with ten, hence there are a hundred doors. 3. Saying "a thousand" is in terms of the latter ten conclusions, each concluding a hundred, hence there are a thousand doors. 4. Saying "immeasurable asaṃkhyeyas" and so forth is because within those extensive [explanations] and so forth, each has many doors, such as the four wisdom wind-wheels, the ten rays of light, etc., and they also comprehensively subsume the various causes and conditions within the nine [aspects] such as the body, and therefore are immeasurable, and so forth. In explaining the text, there are two parts: first, addressing the assembly; second, revealing the explanation. Within revealing the explanation there are two: first, generally praising it as exceedingly vast, hence saying "inconceivable." Second, from "Wherefore" onward, explaining and establishing it. First, the general explanation has two meanings: first, because the causes and conditions are vast, numerous, and immeasurable, it is called inconceivable, hence it states below: "not by few causes and conditions," etc.; second, because it is exceedingly profound and subtle, it is called inconceivable, hence it states below: "there is no creator and no accomplisher," etc. Both of these cannot be measured by those in lower stages, and hence are called inconceivable. Second, from "by means of ten kinds" onward, directly revealing it, within which there are the designation, the explanation, and the conclusion. Within the explanation: 1. The first is the root of practice: through this great aspiration perfumed over long kalpas without abandoning sentient beings, he therefore now presently realizes right enlightenment. 2. Having long cultivated manifold good deeds, an upright and profound mind brings forth these roots of goodness to presently realize right enlightenment. 3. Rescuing sentient beings with loving-kindness and compassion without limit or exhaustion, he presently realizes right enlightenment. 4. Having accumulated vast and manifold practices, his great vows are inexhaustible, enduring through all future time, so he presently realizes right enlightenment. 5. Although he has accumulated virtues to completion, his mind knows no satiety in delivering sentient beings and increasing good, so he presently realizes right enlightenment, as in threading a needle for a blind monk, etc. 6. The virtues of benefiting oneself and others being perfected, he therefore attains buddhahood. 7. Skillful wisdom takes many forms, appearing in response to capacities, so he presently realizes right enlightenment. 8. The storehouse of merit is complete, and 9. the adornments of wisdom are fully endowed; therefore, his appearance of right enlightenment cannot be exhausted. 10. If he did not attain buddhahood, he would have no means to proclaim the inexhaustible meanings of the Dharma; therefore he presently realizes right enlightenment. These ten all speak of those causes and conditions from the standpoint of the fruition having been accomplished; they are merely causes for manifesting buddhahood for the sake of sentient beings, and do not take up one's own virtues. Furthermore, manifesting buddhahood for the sake of sentient beings is itself one's own virtue, with no other separate self; therefore, it subsumes causes with none left out. Since such causes and conditions lack self-nature, the principle of lacking self-nature serves as the basis for giving rise to function, and therefore it is called nature manifestation. The concluding text is self-evident.