華嚴經探玄記 16.40

16.40

第二就喻說中亦十，一一中皆三：先喻、次合、後結。前請中言因緣及譬喻為我分別說，前十辨因緣；此下明譬喻，亦有因緣義。初是大千興造喻，喻佛眾緣共起性起德。於中喻內，初總舉多緣、二別辨雲雨、三因雨起風。一名能持者，眾生業力於空劫處，世界將成，於上空中先起雲雨。若無風持，雨水無停，壞餘世界，是故業力起初風輪。水若不減，無由得起諸天宮殿，是故業力起次風輪。雖能消水，處起無由，是故業力起第三風，減一節水起一天宮，如是漸下至成須彌山及大地等。雖起總處，不能辦彼別類莊嚴，故彼業力起第四風，令此世界方得圓滿。此器世間先成，眾生世間後成，廣如《俱舍論》辨耳。四結業因中，言菩薩善根者，同受用故、地前菩薩生穢土故。五結多緣，此四為首，理實無量，故云如是等無量也。六「法如是故」下明緣起法爾，水無自性。無有作者，明能作體空。亦無成者，明所作性空。二法合中，於上六句略無第五，餘次第合。此中四智，有人將配聞思修證。文相不順。今釋：四中一總持細法智；次二依法起行智，一滅惑、二成德；後一依因得果智。前三既因，何故皆言如來智耶？釋：以在果位說彼往因，故云曾於過去等也。果中但取攝化之果，故云令眾生等也。四「如來無漏」下結。餘並可知。第二洪澍大千喻，此即是前風所持雨，以喻佛深廣難知德，謂得無盡陀羅尼力名成就諸力。若約一乘，十信已去菩薩是也；若三乘，八地已上能受此法。問：此門但顯法之難知，何成因緣？答：以彼大水是眾生業感，令成世界。彼大菩薩機所感故，如來興世說此法雨，故是因緣。第三大雨無從喻，此亦是前所說大雨眾生業力，從雲所澍本無停佇，後消滅時亦無去處。況性起賴緣無來去德，謂於佛無從、入機無去，由此佛興，故是因緣。第四大雨難知喻，亦名摩醯知滴喻，此亦是前劫初大雨況佛性起，大機堪受德，謂已具修十地行力，是故器大方堪受此。古人釋云：以性起有四，一教廣、二行大、三因深、四果遠，是故二乘不能知也。第五大雨成敗喻，況佛滅惑成智德。各有五種：初能滅炎熾、二能起處所、三能壞大水、四能成海中一切諸寶、五能莊嚴分別大千界處。法中，初二滅障成福、次二滅障成智、後一以法照機可知。第六一雨隨別喻，況佛一味隨器德可知。第七有二喻：初先成色界喻，況佛勝緣先濟德；下一喻釋疑，謂二先成由業力，二法異由機別故也。第八喻中三：初蓮花表佛喻、二風輪起處喻、三是為結。初中依五卷《大悲經》第三云「何故名賢劫？阿難！此三千大千世界劫欲成時，盡為一水時，淨居天以天眼觀見此世界唯一大水，見有千枝諸妙蓮花，一一蓮花各有千葉，金色之光大明普照，香氣芬熏甚可愛樂。彼淨居天因見此事心生歡喜，乃至讚言：『奇哉希有！如此劫中當千佛出世。』故號此為賢劫也。」解云：此中花名如來起者，為表佛出世。又此中應云生千蓮花，故下云「知如花數諸佛出世。」同《大悲經》也。又一節水減、一風輪起，成一處所，十風次第成處滿足。法合況佛成辦大事德。初佛出世，合上大水。先授菩薩記，合上花生表佛。「又能善知」下合上知如花數佛出。二「復有光名離垢」下合十風。亦有諸德將配十地次第別釋。文似少順，恐非其意。但知各是一義，皆表佛德應感不同。「如來大悲」下合上結文。「佛子如來性起」下釋疑，初辨正理；二「眾生念言」下舉疑情；三「此非如來」下釋疑；四外疑云：既非佛造，佛復何用？釋云：佛但為善友，因緣所成無作無性，是故還同性起本法。第九四輪相依喻，況佛體用依持德。然水輪所依之風有四義：一持水名安住、二性無移改名為不動、三相續一期名為常住、四體性密徹名為堅固。依《俱舍論》厚十六洛叉等。法合中，初合四風、後合四輪。前中，一攝取、二授法、三守護、四照實。亦有配四攝合四風，並可知。合四輪中，饒益眾生合前地輪，慈悲合水，方便智合風，如來合空。依持可知。第十大千饒益喻，況佛興世利生德，令得三學益。慧中，一內得真實、二外用照明。餘並可知。

Second, within the explanation by metaphors, there are also ten, each having three parts: first the metaphor, next the application, and finally the conclusion. In the preceding request it was said, "causes and conditions and metaphors, explain them for me distinction by distinction"; the preceding ten analyzed the causes and conditions, while below clarifies the metaphors, which also possess the meaning of causes and conditions. The first is the metaphor of the creation and emergence of the great chiliocosm, which illustrates the virtue of the Buddha's nature manifestation co-arising from manifold conditions. Within the metaphor, it first generally adduces manifold conditions; second, distinguishes the clouds and rain; third, the winds arising because of the rain. The first [wind] is named "able to sustain": at the stage of the empty kalpa, when the world is about to form through the karmic power of sentient beings, clouds and rain first arise high in the empty space. If there were no wind to sustain it, the rainwater would not stay, and would destroy the remaining worlds; therefore, karmic power causes the first wind-disc to arise. If the water did not decrease, there would be no way for the celestial palaces to arise; therefore, karmic power causes the second wind-disc to arise. Although it can eliminate the water, there is no way for the places to arise; therefore, karmic power causes the third wind to arise, reducing the water by one stage to form one celestial palace, gradually descending like this until Sumeru and the great earth are formed. Although the general places have arisen, they cannot accomplish the specific varieties of adornment; therefore that karmic power causes the fourth wind to arise, enabling this world to become complete. This receptacle world is formed first, and the world of sentient beings is formed later, as extensively analyzed in the Abhidharmakośa-śāstra. Fourth, in concluding with the karmic cause, speaking of the "good roots of bodhisattvas" is because they share in the fruition, and bodhisattvas prior to the bhūmis are born in defiled lands. Fifth, concluding with the manifold conditions: these four are the foremost, but in reality they are measureless, hence it says "and such measureless..." Sixth, from "Because the nature of phenomena is such" downward clarifies the dharmatā of dependent origination; water has no self-nature. "There is no agent" clarifies that the essence of what can make is empty. "Nor is there anything accomplished" clarifies that the nature of what is made is empty. In the second part, the application to phenomena, among the six clauses above it briefly omits the fifth, and the rest correspond in sequence. Here, regarding the four wisdoms, someone correlates them with hearing, reflection, cultivation, and realization; but the phrasing of the text does not accord. Now I explain: among the four, the first is the wisdom that retains subtle dharmas; the next two are the wisdoms of generating practice based on the Dharma, the first eradicating delusions and the second accomplishing virtues; the last is the wisdom of obtaining the fruit based on the cause. Since the first three are causes, why are they all called the tathāgata's wisdom? Explanation: because from the position of the fruit it speaks of those past causes, it says "having in the past..." and so forth. Among the fruits it only takes the fruit of gathering and transforming, hence it says "causing sentient beings..." and so forth. Fourth, from "The tathāgata's untainted..." downward is the conclusion. The rest can be understood. The second is the metaphor of the torrential downpour upon the great chiliocosm; this is precisely the rain sustained by the previous wind, illustrating the Buddha's virtue of being profound, vast, and difficult to comprehend—that is, obtaining inexhaustible dhāraṇī-power is called "accomplishing all powers." In terms of the One Vehicle, it refers to bodhisattvas from the ten faiths upward; in terms of the three vehicles, those from the eighth bhūmi upward can receive this teaching. Question: This section only reveals that the Dharma is difficult to comprehend; how does it constitute causes and conditions? Answer: That great water is stimulated by the karma of sentient beings to bring about the world; stimulated by the capacities of those great bodhisattvas, the tathāgata emerges in the world and expounds this rain of Dharma; hence it is a cause and condition. The third is the metaphor of the great rain having nowhere it comes from: this is also the great rain spoken of previously, [arising from] the karmic power of sentient beings; pouring from the clouds, it originally does not stay, and later, when eliminated, it also has nowhere to go. This compares to the nature manifestation relying on conditions and possessing the virtue of having no coming or going—that is, to the Buddha it comes from nowhere, and entering capacities it goes nowhere; the Buddha's emergence is due to this, hence it is a cause and condition. The fourth is the metaphor of the great rain being difficult to measure, also called the metaphor of Maheśvara knowing the drops: this is also the great rain at the beginning of the kalpa, comparing to the Buddha's nature manifestation and the virtue of great capacities being able to receive it—that is, having fully cultivated the power of the practices of the ten bhūmis, they are great vessels and only then able to receive this. Ancient masters explained: because nature manifestation has four [aspects]—first, the teaching is broad; second, the practice is great; third, the cause is deep; fourth, the fruit is distant—therefore the two vehicles cannot comprehend it. The fifth is the metaphor of the success and failure of the great rain, comparing to the Buddha's virtue of eradicating delusions and accomplishing wisdom. Each has five kinds: first, able to extinguish blazing fire; second, able to give rise to dwellings; third, able to destroy the great waters; fourth, able to form all treasures in the ocean; fifth, able to adorn and distinguish the places of the great chiliocosm. In the phenomena, the first two eradicate obstacles and accomplish merit; the next two eradicate obstacles and accomplish wisdom; the last illuminates capacities with the Dharma, as can be understood. The sixth is the metaphor of the single rain according with distinctions, comparing to the Buddha's virtue of a single flavor according with vessels, as can be understood. The seventh has two metaphors: first, the metaphor of the form realm being formed first, comparing to the Buddha's virtue of superior conditions being aided first; the second metaphor resolves doubts, meaning that the two are formed first due to karmic power, and the two dharmas are different due to distinction of capacities. The eighth metaphor has three parts: first, the metaphor of the lotus manifesting the Buddhas; second, the metaphor of the wind-discs giving rise to places; third is the conclusion. In the first, according to the third fascicle of the five-fascicle Mahākaruṇā Sūtra: "Why is it called the Bhadrakalpa? Ānanda! When this trichiliocosm is about to form and is entirely one body of water, the devas of the Śuddhāvāsa heaven observe with their divine eye and see that this world is only one great water, and see that there are a thousand branches of exquisite lotuses, each lotus having a thousand petals, their golden light brightly illuminating everywhere, their fragrance sweetly pervading and deeply delightful. Seeing this, those Śuddhāvāsa devas rejoice in their hearts, and even praise: 'Marvelous! How rare! In such a kalpa, a thousand Buddhas shall appear in the world.' Therefore this is called the Bhadrakalpa." Interpretation: Here, the flowers being named "tathāgata-arising" signifies the appearance of Buddhas in the world. Also, here it should say "giving rise to a thousand lotuses," hence below it says "knowing that as many Buddhas will appear as the number of flowers," which is the same as the Mahākaruṇā Sūtra. Furthermore, when one stage of water is reduced, one wind-disc arises, forming one place; the ten winds successively form places until complete. The application to phenomena compares to the Buddha's virtue of accomplishing the great matter. The initial appearance of the Buddha corresponds to the great water above. First bestowing the bodhisattvas' vyākaraṇa corresponds to the flowers manifesting the Buddhas above. From "Also able to skillfully know..." downward corresponds to knowing the appearance of Buddhas according to the number of flowers above. Second, from "There is also a light named 'Free from Defilement'" downward corresponds to the ten winds. Various masters also correlate them with the ten bhūmis, explaining them successively and distinctly. The text seems slightly amenable, but I fear that is not its meaning. One should just understand that each has one meaning, all illustrating the varying responsive manifestations of the Buddha's virtues. From "The tathāgata's great compassion..." downward corresponds to the concluding text above. From "Children of the Buddha, the tathāgata's nature manifestation..." downward resolves doubts: first, distinguishing the correct principle; second, from "Sentient beings think..." downward raising the doubtful thought; third, from "This is not what the tathāgata..." downward resolving the doubt; fourth, an outside doubt says: since it is not created by the Buddha, of what use is the Buddha? The explanation says: the Buddha is merely a spiritual friend; produced by causes and conditions, it is without agency and without self-nature, and therefore returns to being identical with the fundamental dharma of nature manifestation. The ninth is the metaphor of the four discs supporting one another, comparing to the Buddha's virtue of essence and function being supported. Now, the wind upon which the water-disc rests has four meanings: first, sustaining the water, called "peaceful dwelling"; second, its nature not altering, called "unmoving"; third, continuous for a period, called "constant dwelling"; fourth, its essential nature dense and impenetrable, called "firm." According to the Abhidharmakośa-śāstra, its thickness is sixteen lakṣas, and so forth. In the application to phenomena, it first corresponds to the four winds, and later to the four discs. In the former: first, embracing; second, conferring the Dharma; third, protecting; fourth, illuminating reality. There are also those who correlate the four winds with the four saṃgrahavastus, which can also be understood. In corresponding to the four discs, benefiting sentient beings corresponds to the preceding earth-disc; compassion corresponds to water; upāya-wisdom corresponds to wind; the tathāgata corresponds to space. Being supported can be understood. The tenth is the metaphor of benefiting the great chiliocosm, comparing to the virtue of the Buddha's emergence in the world benefiting sentient beings and causing them to obtain the benefit of the three trainings. Within wisdom: first, internally obtaining reality; second, externally functioning to illuminate. The rest can be understood.