華嚴經探玄記 16.43

16.43

第二別答性起九門中，先明身業，以是所依本故。就長行中二：先總告標門、二「此菩薩」下釋顯義相。此中有五百門分別，初約法總顯有五門，二就喻別辨有十身，即為五十；三通結能知亦十門，即為五百也。准例亦應有千，但以總中略故也。初中二：先總標德廣；二「何以」下釋成，先反釋、後順釋，各有五，謂法是行所依、行是能依、身是行所成、剎是身所依、眾生是所化，各盡法界，皆言無量。二就喻別辨中，略辨如來性起十身：一無邊周普身、二周遍無著身、三大用成益身、四平等應機身、五潛光密用身、六圓迴自在身、七一多無礙身、八無思成事身、九體用益生身、十隨念滿願身。況此十身亦舉十喻，一一中各三，謂喻、合、結。就初中，明虛空周遍喻，以虛空無形狀故，非能行至諸處，故云非至；然此無礙一切處遍，故云非不至，況佛無邊周普身。言隨應現身者，釋疑也。第二虛空離染喻，喻周遍無著身，各有標釋可知。第三日光饒益喻，喻大用成益身，各有總別釋成。合中別內十益：一滅惡生善益、二發解除惑益、三與樂拔苦益、四授法長道益、五信成遣障益、六見理順事益、七照境無遺益、八無緣慈善益、九開發心花益、十行成究竟益。下釋成可知。第四中有二喻：初日光等照喻，喻佛平等應機身。合中有六位機感，謂三乘及三聚，無念而照益。後喻釋疑，謂若但機感有異、法不異，何故現見聖教不同？釋：隨彼悕望，教亦不同故也。第五日照生盲喻，喻佛潛光密用身。喻中初無見、後密益。合中有二：先略合、後「佛子」下廣顯。就略中，初生盲不信。生盲有四：一邪見、二犯重、三愚癡、四邪命，各無信眼，故是生盲。後「佛子」下慧日潛益，初息苦益、後斷集益。二廣顯中二：初辨能益光明、後顯所益眾生。前中，先列十光：初一發戒、次二成定學、次二成聞慧、次一成思修、次二成證智、後二成後得智。下結廣有千，古人云：五百照下者，是五位自分行；五百照上者，五位勝進行。二所益中有四：初利益菩薩，先令得普賢位十十之德；後因得彼法，成就種智。於中諸入者，是前十眼耳等也。二利益二乘，以不求種智不能利生，故但滅自惑。三利益生盲凡夫，一令身樂；二心調；三成行，謂四念處也；四利益惡道眾生，於中二：先身光救惡道、二慈音破邪見。又釋有七：一拔苦得樂；二因起邪見，謂初迷佛力、後執梵作；三「爾時」下慈音示正；四「彼諸」下救成正見；五「歡喜已」下起報恩行；六佛與授記；七結光利益。第六日光奇特喻，喻佛圓迴自在身。合中，明佛此身有四奇特：一無相現超過、二常身即延促、三住體恒現影、四一身普對現。菩提器者，古人云：以心海澄清，離諸妄念，故佛影現。今更釋：謂是成菩提之器故也。又隨所聞法者，是地前機隨。解脫地者，是證地器也。第七梵身普應喻，喻佛一多無礙身，亦無起念等可知。第八醫王巧術喻，喻佛無思成事身。喻中二：先顯醫王現德、二「彼大醫」下明殞後持身如本救物。合中亦二：初合醫王現德；二「無量億」下合中呪藥持身合殞後持身，於中三：初到彼岸者，正合命終，以生死永盡故云到岸也；二善學等者，合藥塗呪持，令隨有起化，住持不絕；三如來以少方便等，合雖無思念，具四威儀療治眾病。第九摩尼利益喻，喻佛體用成益身。合中二：先體、後用。大福智藏者，福智是體，以能出生，故云藏也，合摩尼藏能出眾寶。二光用中，初令諸外道捨邪同正色、二成淨因、三得樂果，合前雨寶也。目佉者，此云面，即寶名也。第十寶王稱念喻，喻佛如意滿願身。「除佛神力」下釋疑可知。第三結勸知中亦十：一信心多；二入深等，證法廣；三住真等，住理玄；四無生等，結體常；五三世等，圓三際；六悉能等，捨妄情；七入未等，達彼岸；八正法等，化用遍；九一切法界者，化體周，正法充滿之言貫下二句；十一切佛等，果德圓。以此十種，知前十身，故成五百門也。

Second, within the specific replies concerning the nine gates of nature manifestation, the bodily karma is explained first, because it is the fundamental support. Within the prose, there are two parts: first, a general proclamation marking the gate; second, from “This bodhisattva…” onward, an explanation revealing the characteristics of its meaning. Here there are five hundred gates of distinction: first, generally revealing [the teaching] in terms of dharma, there are five gates; second, specifically distinguishing [it] in terms of similes, there are the ten bodies, which make fifty; third, concluding with the ten gates of the capable knower as well, which makes five hundred. By extension, there should also be a thousand, but it is abbreviated in the general [statement]. In the first [part], there are two sections: first, generally marking the vastness of the virtues; second, from “Why?” onward, explaining and establishing it, first with negative explanations and then with positive explanations, each having five: namely, the Dharma is that upon which practice relies; practice is that which relies; the body is that which is accomplished by practice; the kṣetra is that upon which the body relies; and sentient beings are those who are transformed—each exhausting the dharmadhātu, and all are stated to be immeasurable. In the second [part], specifically distinguishing in terms of similes, the ten bodies of the Tathāgata's nature manifestation are briefly distinguished: 1. the boundless all-pervading body; 2. the universally pervasive unattached body; 3. the body whose great functioning brings about benefit; 4. the body equanimously responding to capacities; 5. the body of hidden radiance and secret functioning; 6. the body of complete revolution and mastery; 7. the unobstructed body of the one and the many; 8. the body that accomplishes tasks without deliberate thought; 9. the body whose essence and function benefit sentient beings; 10. the body fulfilling wishes in accord with thought. To illustrate these ten bodies, ten similes are also presented, each containing three aspects: the simile, the application, and the conclusion. In the first, the simile of empty space being universally pervasive is explained: because empty space has no physical form, it cannot travel to reach various places, hence it is said to 'not arrive'; yet this unobstructed [space] pervades all places, hence it is said to 'not not arrive'—illustrating the Buddha's boundless all-pervading body. The statement 'manifesting bodies according to responsiveness' resolves doubts. The second, the simile of empty space being free from defilement, illustrates the universally pervasive unattached body; its heading and explanation are clear. The third, the simile of the sunlight bringing abundant benefit, illustrates the body whose great functioning brings about benefit; its general and specific explanations are clear. Within the application, ten specific benefits are described: 1. the benefit of eliminating evil and generating good; 2. the benefit of giving rise to understanding and dispelling delusion; 3. the benefit of bestowing joy and eradicating suffering; 4. the benefit of conferring the Dharma and nurturing the Path; 5. the benefit of perfecting faith and dispelling hindrances; 6. the benefit of perceiving the principle and conforming with phenomena; 7. the benefit of illuminating objects without omission; 8. the benefit of unconditioned kindness; 9. the benefit of opening the flower of the mind; 10. the benefit of consummating practice. The explanations below are clear. In the fourth, there are two similes: first, the simile of the sun shining equally, illustrating the Buddha's body equanimously responding to capacities. In the application, there are six stages of receptive capacity, namely the three vehicles and the three categories of beings, illuminating and benefiting them without deliberate thought. The subsequent simile resolves doubts: if only the capacities differ while the Dharma does not differ, why do we witness differences in the sacred teachings? The explanation is that according to their aspirations, the teachings also differ. The fifth, the simile of the sun shining upon the congenitally blind, illustrates the Buddha's body of hidden radiance and secret functioning. In the simile, first there is no seeing, and later there is secret benefit. In the application, there are two parts: first, a brief application; second, from “Son of the Buddha” onward, an extensive exposition. In the brief [application], first the congenitally blind do not believe. There are four kinds of congenitally blind: 1. wrong views; 2. committing grave transgressions; 3. ignorance; 4. wrong livelihood—each lacks the eye of faith, hence they are congenitally blind. Later, from “Son of the Buddha” onward, the sun of wisdom secretly benefits them: first, the benefit of calming suffering; second, the benefit of severing the origin of suffering. In the extensive exposition, there are two parts: first, distinguishing the light that can benefit; second, revealing the sentient beings that are benefited. In the former, ten lights are first enumerated: the first generates morality; the next two accomplish the training in concentration; the next two accomplish the wisdom derived from hearing; the next one accomplishes contemplation and cultivation; the next two accomplish realized wisdom; and the last two accomplish post-attainment wisdom. Below, it is concluded that extensively there are a thousand; an ancient master said: the five hundred illuminating downward are the practices of one's own stage in the five stages; the five hundred illuminating upward are the practices of superior progress in the five stages. In the second, those benefited, there are four: first, benefiting bodhisattvas, initially causing them to attain the virtues of the tens upon tens of the stage of Samantabhadra; and subsequently, by attaining that Dharma, accomplishing all-inclusive wisdom. Therein, 'the various senses' refers to the aforementioned ten eyes, ears, etc. Second, benefiting the two vehicles: because they do not seek all-inclusive wisdom and cannot benefit sentient beings, they merely extinguish their own delusions. Third, benefiting congenitally blind ordinary beings: 1. causing bodily joy; 2. mental attunement; 3. accomplishing practice, namely the four foundations of mindfulness. Fourth, benefiting sentient beings of the evil destinies; therein are two: first, bodily radiance rescues from the evil destinies; second, the voice of kindness shatters wrong views. Another interpretation gives seven: 1. eradicating suffering and gaining joy; 2. giving rise to wrong views as a consequence, namely initially being confused about the Buddha's power and subsequently grasping onto Brahmā as creator; 3. from “At that time” onward, the voice of kindness indicates the correct [view]; 4. from “Those…” onward, rescuing and establishing them in right view; 5. from “Having rejoiced” onward, giving rise to practice to repay benevolence; 6. the Buddha bestows prophecy upon them; 7. concluding with the benefits of the light. The sixth, the simile of the sun's wondrous nature, illustrates the Buddha's body of complete revolution and mastery. In the application, it explains that this body of the Buddha has four wonders: 1. the signless manifestation transcends; 2. the permanent body encompasses both extension and brevity; 3. abiding in the essence, it constantly manifests reflections; 4. a single body universally manifests before all. Regarding 'vessels of bodhi', an ancient master said: because the ocean of the mind is limpid and free from all false thoughts, the Buddha's reflection appears. Now I explain further: it means being vessels that achieve bodhi. Furthermore, 'according with the Dharma heard' refers to the capacities prior to the bhūmis. 'The bhūmi of liberation' refers to vessels that realize the bhūmis. The seventh, the simile of the Brahmā body universally responding, illustrates the Buddha's unobstructed body of the one and the many, which likewise without giving rise to thought is clear. The eighth, the simile of the skilled arts of the king of physicians, illustrates the Buddha's body that accomplishes tasks without deliberate thought. In the simile there are two parts: first, revealing the present virtues of the king of physicians; second, from “That great physician…” onward, explaining how after death he preserves his body as original to rescue beings. In the application there are also two parts: first, applying the physician king's present virtues; second, from “Countless koṭis…” onward, applying the preservation of the body with dhāraṇī-medicines to the preservation of the body after death; therein are three: first, 'reaching the other shore' directly corresponds to the end of life, since birth and death are eternally exhausted, it is called reaching the shore; second, 'well trained', etc., corresponds to anointing with medicine and maintaining with spells, enabling manifestations to arise according to needs and abide unceasingly; third, 'the Tathāgata with slight skillful means', etc., corresponds to having the four postures to cure all illnesses despite having no deliberate thoughts. The ninth, the simile of the benefit of the maṇi, illustrates the Buddha's body whose essence and function bring about benefit. In the application there are two parts: first essence, then function. 'Great storehouse of merit and wisdom': merit and wisdom are the essence; because it can generate, it is called a storehouse, corresponding to the maṇi-storehouse being able to produce various jewels. In the second, the functioning of light: first, causing various non-Buddhists to abandon the heterodox and conform to the correct form; second, accomplishing pure causes; third, attaining joyful fruits—corresponding to the earlier raining of jewels. 'Mukha' translates here as 'face', which is the name of the jewel. The tenth, the simile of the jewel king invoked in thought, illustrates the Buddha's body fulfilling wishes in accord with thought. From “Except through the Buddha's spiritual power…” onward, the resolution of doubts is clear. Third, in concluding and exhorting toward knowledge, there are also ten: 1. abundant faithful mind; 2. entering deeply, etc., the vastness of the realized Dharma; 3. abiding in the real, etc., the profundity of abiding in the principle; 4. unarisen, etc., concluding the permanence of the essence; 5. the three times, etc., perfecting the three periods; 6. fully capable, etc., abandoning false sentiments; 7. entering the future, etc., reaching the other shore; 8. the true Dharma, etc., the pervasiveness of transformative functioning; 9. 'all dharmadhātus', the universality of the transformative essence, with the phrase 'filled with the true Dharma' extending to the following two clauses; 10. all Buddhas, etc., the perfection of fruition virtues. By these ten kinds, one knows the preceding ten bodies, thus making five hundred gates.