華嚴經探玄記 16.7

16.7

第二廣辨中亦二：先廣前光救惡道、後廣前聲益天處。前中亦二：先明放光、後明照益。前中普照王光，是相輪大相中光。於彼者，於彼大相處，有此海王隨好小相。一名清淨者，簡去多光，今但說一。「普照」下明照益中，隨眾生境界者，所住差別，亦是所觀不同。隨善根者，隨其宿種何乘善根。隨意者，意樂差別，亦是欲願不同，皆稱根成益。越於餘益，故云乃至阿毘等。以此下文但說彼照地獄生兜率天一益，故越餘也。第二廣天上饒益中有六：初因勸釋疑、二「汝等應當」下正勸報恩、三「時諸天子聞是音聲」下依勸興供、四「是故諸天子」下教發心悔過、五「說是法時」下聞教獲益、六「爾時諸天子於一一毛孔」下明得益傳通成無盡行。初中三：先勸、次疑、後釋。初中，善哉者，歎其所得，明有重恩。次顯舍那所住，勸不忘恩，故令敬念。二「爾時諸天子」下正生疑怪。何由者，由何也，謂從何因由出此音聲。三「爾時音聲」下釋疑顯法，於中亦三：初總、次別、後結。總釋云此聲是善根功德所成，亦無來處。二「諸天子如我」下別釋中有六門：一空聲無我喻，喻佛離二我。復疑云：若實無我，誰來成佛？二釋天聲無從來喻，喻佛勝果無來處。復疑云：佛果證理可無來，凡愚苦報應有體。三「猶如汝等」下苦報無本喻，喻善起天聲，亦無方處。復疑云：勝報劣報可俱無體，佛果大用豈不有耶？四「如普照王」下明果用無作喻，喻天聲是定慧所起，無作成益。復疑云：若爾，何故現有所益天報？五「譬如須彌」下明天樂無來喻，喻天聲應無方面。復疑云：少益可無來，多用應有倦。六「諸天子譬如」下明天聲廣益無疲喻，以此天聲則稱性故、常無所有故、所益眾生亦如是故，是故無疲。於不可化眾生不生厭惡，於難受化眾生不生疲倦，於易心化眾生不生放逸，於已化竟眾生不生憍慢。此上六種是喻況，亦即是法說。末後結辨。舍那者，以是初門總勸故。離垢三昧有二位：一約因終，如第十法雲地菩薩所得，離自二障微細垢故。二約果初，如此文是。將現成佛在此天上，住此三昧能利眾生令離垢故。二乘不能知者，結用深廣故也。

Second, in the extensive explanation, there are also two parts: first extensively explaining the former light saving those in the evil destinies; second, extensively explaining the former sound benefiting the heavenly realms. In the former there are also two: first explaining the emission of light; second, explaining the benefit of the illumination. In the former, the "Universal Illumination King Light" is the light within the great mark of the wheel mark. "Therein" means that at that great mark's location, there is this small subsidiary mark of the Ocean King. "One named Pure" eliminates many lights, now mentioning only one. In explaining the benefit of illumination from "Universal Illumination" onward: "according to the realm of sentient beings" refers to the differences in where they abide, and also differences in what they observe. "According to good roots" means according to which vehicle's good roots they planted in the past. "According to intentions" means differences in inclinations, and also differences in desires and aspirations; all accord with their faculties to effect benefit. Surpassing other benefits, it therefore says "up to Avīci and so forth." Because the text below speaks only of that single benefit of illuminating the hells so that they are born in Tuṣita Heaven, it therefore surpasses the rest. Second, in extensively explaining the enriching benefits in heaven, there are six parts: first, resolving doubts occasioned by admonition; second, from "You all should…" onward, properly admonishing them to repay kindness; third, from "Then the devaputras, hearing this sound…" onward, making offerings in accordance with the admonition; fourth, from "Therefore, devaputras…" onward, teaching them to arouse the mind and repent transgressions; fifth, from "When this Dharma was spoken…" onward, obtaining benefit upon hearing the teaching; sixth, from "At that time the devaputras, from each and every pore…" onward, explaining the propagation of the acquired benefits to accomplish inexhaustible practice. In the first there are three: first admonition, next doubt, and later explanation. In the first, "excellent" praises what they attained, clarifying that there is great kindness. Next, revealing where Rocana abides, he admonishes them not to forget this kindness, and thus causes them to mindfully revere him. Second, from "At that time the devaputras…" onward, they properly arouse doubt and wonder. "From what cause" means by what, namely from what cause and condition this sound emerged. Third, from "At that time the sound…" onward, resolving the doubts and revealing the Dharma, wherein there are also three: first general, next particular, and later concluding. The general explanation says that this sound is produced from the virtues of good roots and also has no place from which it comes. Second, from "Devaputras, like me…" onward, the particular explanation contains six approaches: 1. The simile of the sound in the sky being selfless illustrates that the Buddha is free from the two selves. They doubt again: "If there is truly no self, who comes to achieve buddhahood?" 2. Explaining the simile that the heavenly sound comes from nowhere illustrates that the Buddha's superior fruit has no place from which it comes. They doubt again: "Though the Buddha-fruit's realization of the principle may have no coming, the suffering retribution of foolish worldlings must have an essence." 3. From "Just as you all…" onward, the simile that suffering retribution has no foundation illustrates that goodness giving rise to the heavenly sound also has no spatial location. They doubt again: "Though superior retribution and inferior retribution may both lack essence, how could the Buddha-fruit's great function not exist?" 4. From "Just like the Universal Illumination King…" onward, explaining the simile that the fruit's function is non-active illustrates that the heavenly sound arises from samādhi and wisdom, effecting benefit without purposeful action. They doubt again: "If so, why does the benefited heavenly retribution appear?" 5. From "Just as Mount Sumeru…" onward, the simile that heavenly pleasure has no coming illustrates that the heavenly sound should have no spatial direction. They doubt again: "A small benefit may have no coming, but manifold function should entail weariness." 6. From "Devaputras, just as…" onward, the simile that the heavenly sound's vast benefit is without fatigue illustrates that because this heavenly sound accords with the nature, is constantly non-existent, and the benefited sentient beings are also like this, it is therefore without fatigue. Toward sentient beings who cannot be transformed, he does not arouse revulsion; toward sentient beings who are difficult to transform, he does not arouse fatigue; toward sentient beings who are easily transformed, he does not arouse laxity; toward sentient beings who have already been completely transformed, he does not arouse arrogance. The above six kinds are similes and illustrations, and they are also direct expositions of the Dharma. At the very end, he concludes and analyzes. As for Rocana, it is because this is the general admonition of the initial approach. The Defilement-Free Samādhi has two stages: first, regarding the culmination of the cause, as attained by the bodhisattva on the tenth Dharmameghā bhūmi, because of abandoning the subtle defilements of one's own two hindrances; second, regarding the beginning of the fruit, as in this text: about to manifest the attainment of buddhahood while residing in this heaven, he abides in this samādhi, capable of benefiting sentient beings and causing them to be free from defilement. That the two vehicles cannot know this concludes that its function is profound and vast.