華嚴經探玄記 16.58

16.58

第六表瑞證成分中二：先表瑞，亦二：先此土，謂動地雨供表法真實；後「如此」下結通十方，即顯一說一切說也。此亦通結前所說法，皆順根成益，故令菩薩皆大歡喜。二證成中亦二：先果、後因，各有一證一切證。就佛果證中亦二：初現身證，有三：初現身、二讚說、三引證。二「說此經時」下舉益證，於中五：初菩薩位滿益。一切明，是智也。二眾生發心益。同號勝境者，以緣性起勝法為境發心，因立此名。三「是故」下明佛護持意。四「如此」下結通普遍，謂乃至法界虛空等世界，一一各有所許菩薩、所許眾生，各得斯益。五出遍所因，略出八因，是減數十也。初二能說所說為一對；次二能感所感為一對，謂善力是能感也；次二能化所化為一對，謂緣根熟，化不失時，即時緣會故也。後二能成所成為一對，謂普賢行是能成因也。第二菩薩證成中，何故此品有因果二證者？顯性起玄妙故、為因果本故、佛果所得故、菩薩所學故。此經上下證有四句，或唯佛證，如〈發心品〉，以初心成佛，事恐難信故。二或唯菩薩證，如前諸會，以諸位所行菩薩得故。若爾，何須證耶？釋：以一一行位攝於一切，事越常規，是故須證。三或俱，如此品，所由如前。四或俱非，如第一會等，以彼文未盡故。就此文中二：先一證、後一切證。初中有五：一菩薩來此充滿法界；二「示現」下十門辨其德用；三「時彼」下歎此所說；四「佛子」下述己顯同，謂名同、處同、主同、行同、說同、句同、字同、義同、理同。五顯己來意，為作證故。佛力、法力，略出二因也。下結通一切證，可知。

Part 6, 'Manifesting auspicious omens to testify and confirm', has two sections: first, manifesting the omens; which also has two: first, in this realm—that is, the shaking of the earth and the rain of offerings manifest the reality of the Dharma; next, from 'In the same manner' onward, concluding by extending to the ten directions, which reveals that when one speaks, all speak. This also concludes generally that the teachings spoken before all accord with faculties and accomplish benefits, thereby causing the bodhisattvas to all rejoice greatly. Second, in confirming [the teaching], there are also two: first the fruit, then the cause; each has 'when one confirms, all confirm.' Within the confirmation of the Buddha-fruit there are also two: first, confirming by manifesting the body, which has three: first, manifesting the body; second, praising the preaching; third, adducing confirmation. Second, from 'When this sūtra was preached' onward, adducing benefits to confirm, within which are five: first, the benefit of the fulfillment of the bodhisattva stages. 'Omniscience' is wisdom. Second, the benefit of sentient beings generating the [bodhi] mind. As for 'sharing the name Supreme Realm', because they generate the mind taking the supreme Dharma of nature manifestation as their realm, this name is established based on this. Third, from 'For this reason' onward, clarifying the Buddha's intention of protective maintenance. Fourth, from 'In the same manner' onward, concluding by extending universally: that is, up to worlds as many as the dharmadhātu and space, in each and every one there are the designated bodhisattvas and designated sentient beings who each obtain these benefits. Fifth, setting forth the causes for this universality: eight causes are briefly set forth, which is a reduced count of ten. The first two, the capable of speaking and the spoken, form one pair. The next two, the capable of evoking and the evoked, form one pair: that is, the power of goodness is that which can evoke. The next two, the capable of transforming and the transformed, form one pair: that is, the conditions and faculties being ripe, transforming without missing the proper time—that is, the timely meeting of conditions. The last two, the capable of accomplishing and the accomplished, form one pair: that is, the practice of Samantabhadra is the cause that can accomplish. Within the second, the bodhisattvas' confirmation: why does this chapter have confirmations of both cause and fruit? Because it reveals that nature manifestation is profound and subtle; because it is the root of cause and fruit; because it is attained in the Buddha-fruit; because it is practiced by bodhisattvas. Throughout this sūtra, confirmations have four propositions: 1. Some are confirmed only by Buddhas, as in the 'Chapter on Generating the Mind', because attaining buddhahood at the initial mind is an event feared to be difficult to believe. 2. Some are confirmed only by bodhisattvas, as in the preceding assemblies, because they are attained by bodhisattvas who practice the respective stages. If so, why is confirmation needed? Explanation: Because each and every practice and stage subsumes all [others], which surpasses ordinary conventions; therefore confirmation is needed. 3. Some are confirmed by both, as in this chapter, for the reasons mentioned above. 4. Some are confirmed by neither, as in the first assembly and others, because those passages are not yet exhaustive. Within this passage there are two: first, confirmation by one; next, confirmation by all. The first has five: 1. The bodhisattva arrives here, filling the dharmadhātu; 2. from 'manifesting' onward, ten gates distinguish his virtuous functions; 3. from 'At that time, that [bodhisattva]' onward, praising this preaching; 4. from 'O son of the Buddha' onward, recounting his own [circumstances] to show identity—that is, identity of name, identity of place, identity of host, identity of practice, identity of preaching, identity of phrases, identity of syllables, identity of meaning, identity of principle; 5. revealing his purpose in coming, which is to serve as witness. The Buddha's power and the Dharma's power briefly set forth two causes. Below, concluding by extending to the confirmation by all can be known.