華嚴經探玄記 17.38

17.38

第八大段從「爾時普賢」下明偈頌分。於中有二百三十一頌，分四：初有一十六頌，顯德廣難說；二從「持眾生善根」下一百三十三頌半，明略示行德差別之相；三從「常依如來」下四十三頌，正略頌前二千行相；四從「菩薩修諸」下三十八頌半，頌前結勸修學文。就初十六頌中，各二頌為一結，則為八事：一歎供佛攝生行、二於上二事皆無染行、三摧魔滅惑行、四現化為物行、五救生求果行、六六度四等行、七捨自存他行、八總結廣多許說少分。第二「持眾生」下一百三十三頌半，略示行德差別之相中，總分為二：初六十七頌明託事表法，顯行相殊勝；二從「一身無邊際」下六十六頌半明行用廣大。就前中有十五種行相，初八頌明法樹鳥獸行；二「生死」下四頌導迷治惑行；三「菩薩為法王」下四頌明法輪王行；四「甚深智慧海」下四頌明大海須彌行；五「深心」下四頌明金剛法雨行；六「白淨」下四頌半明法城金翅行；七「淨戒」下四頌明日月照臨行；八「自在」下四頌辨法王梵主行；九「遠離」下四頌離過成德行；十「無量方便」下四頌明四大珠寶行；十一「菩薩功德」下四頌明花香幢蓋行；十二「菩薩無上」下四頌明龍象希燈行；十三「菩薩功德河」下四頌明河船園藥行；十四「菩薩等如來」下六頌等同佛果行；十五「菩薩悉成」下四頌半明障盡德圓行勝行，略示結勸，令聽行相殊勝竟。第二「一身無邊」下六十六頌半，明行用廣大中，分為十行：初六頌明三業深廣行；二「菩薩現如是」下五頌半明供佛受法定慧行；三「示現種種」下四頌明逆順行成德滿行；四「或現聲聞」下五頌半明隨類現身難思行；五「或在天宮」下八頌半明八相念劫法印行；六「如是知眾生」下七頌明了眾生根欲行；七「菩薩一念中」下七頌半明身心迅用甚深行；八「猶如人夢」下六頌半明智悲廣大玄絕行；九「觀色如聚沫」下十一頌明智德圓明照法行；十「廣入甚深」下五頌明結德殊勝無盡行德用。略示結所說，但以功成德立行該法界，其旨深奧，詎可言哉，聊舉一塵之說以擬玄趣也。三「常依如來」下四十三頌，正頌前二千行法。於中頌前六位則為六段：初四頌前十信位中二百門行；二「一切妙功」下四頌前十住位中二百門行；三「住持一切劫」下六頌前十行位中三百門行；四「金剛妙寶住」下六頌前十迴向位中三百門行；五「清淨身身業」下十頌前十地位中五百門行；六「觀察善逝智」下十三頌前因圓果滿究竟位中五百門行。第四「菩薩修諸行」下三十八頌，頌前結勸修學中，分三：初一頌總結所說，謂結前二千名舉小分；二「無量劫」下三十三頌半別結德用；三末四頌結廣勸修。就前別中二：先二十一頌半別結德用廣大、二「淨身」下十二頌結別行德殊勝。前中分五：初五頌半明於剎自在；二「無量金剛山」下六頌明三業自在；三「過去一切劫」下三頌明三世間自在；四「深知」下五頌明身智自在；五「示現如是」下二頌結自在無盡。二「淨身」下十二頌，別結行德殊勝中，分三：初六頌半明輪王七寶宮殿器杖；二「陀羅尼」下三頌半明林泉遊觀飲食乘御；三「此等」下二頌結上諸行多劫修得。三末後四頌中，初二結德無盡、後二舉益勸修。離世間品竟。

The eighth major section, from "at that time Samantabhadra" onward, explains the verse section. Within it there are two hundred and thirty-one verses, divided into four: first, there are sixteen verses manifesting that virtue is vast and difficult to explain; second, from "upholding sentient beings' good roots" onward, one hundred and thirty-three and a half verses briefly show the differentiated marks of the virtues of practice; third, from "constantly relying on the Tathāgata" onward, forty-three verses properly and briefly versify the previous two thousand marks of practice; fourth, from "bodhisattvas cultivate all" onward, thirty-eight and a half verses versify the previous text concluding and exhorting practice and study. Regarding the first sixteen verses, every two verses form one conclusion, thus making eight matters: first, praising the practice of making offerings to buddhas and gathering sentient beings; second, the practice of being undefiled in both of the above two matters; third, the practice of crushing Māra and destroying afflictions; fourth, the practice of manifesting transformations for the sake of beings; fifth, the practice of rescuing sentient beings and seeking the fruit; sixth, the practice of the six pāramitās and the four immeasurables; seventh, the practice of relinquishing oneself to preserve others; eighth, generally concluding that they are vast and numerous, and consenting to speak a small portion. In the second part, from "upholding sentient beings" onward, one hundred and thirty-three and a half verses briefly showing the differentiated marks of the virtues of practice, is divided into two overall: first, sixty-seven verses explain relying on matters to express dharmas, manifesting that the marks of practice are extraordinary; second, from "one body is boundless" onward, sixty-six and a half verses explain that the functions of practice are vast. Regarding the former, there are fifteen kinds of marks of practice: the first eight verses explain the practice of the dharma tree, birds, and beasts; second, from "saṃsāra" onward, four verses on the practice of guiding the deluded and curing afflictions; third, from "the bodhisattva is a dharma king" onward, four verses on the practice of the wheel-turning king of Dharma; fourth, from "the profound sea of wisdom" onward, four verses on the practice of the great ocean and Mount Sumeru; fifth, from "deep mind" onward, four verses on the practice of the vajra dharma-rain; sixth, from "pure white" onward, four and a half verses on the practice of the dharma fortress and the garuḍa; seventh, from "pure precepts" onward, four verses on the practice of the sun and moon shining upon [all]; eighth, from "sovereign" onward, four verses distinguishing the practice of the dharma king and the Brahmā lord; ninth, from "leaving far behind" onward, four verses on the practice of leaving behind faults and accomplishing virtues; tenth, from "immeasurable upāya" onward, four verses on the practice of the four great elements and jewels; eleventh, from "bodhisattva merit" onward, four verses on the practice of flowers, incense, banners, and canopies; twelfth, from "the bodhisattva's unsurpassed" onward, four verses on the practice of the dragon, elephant, rare gem, and lamp; thirteenth, from "the bodhisattva's river of merit" onward, four verses on the practice of the river, boat, garden, and medicine; fourteenth, from "the bodhisattva equals the Tathāgata" onward, six verses on the practice of equaling the Buddha-fruit; fifteenth, from "the bodhisattva completely accomplishes" onward, four and a half verses on the practice of exhausting hindrances, perfecting virtue, and superior practice; briefly showing the conclusion and exhortation to make them listen to the extraordinary marks of practice is finished. In the second part, from "one body is boundless" onward, sixty-six and a half verses explaining that the functions of practice are vast, is divided into ten practices: the first six verses explain the practice of the profound and vast three karmas; second, from "the bodhisattva manifests such" onward, five and a half verses on the practice of making offerings to buddhas, receiving the Dharma, and samādhi and prajñā; third, from "manifesting various" onward, four verses on the practice of adverse and favorable actions accomplishing virtue completely; fourth, from "or manifesting as a śrāvaka" onward, five and a half verses on the inconceivable practice of manifesting bodies according to kind; fifth, from "or in the heavenly palace" onward, eight and a half verses on the practice of the eight phases, mindful kalpas, and the dharma-seal; sixth, from "thus knowing sentient beings" onward, seven verses on the practice of comprehending sentient beings' faculties and desires; seventh, from "the bodhisattva in a single thought" onward, seven and a half verses on the practice of the profound and swift functioning of body and mind; eighth, from "just as when a person dreams" onward, six and a half verses on the practice of vast and supremely transcendent wisdom and compassion; ninth, from "contemplating form as like a cluster of foam" onward, eleven verses on the practice of the virtue of wisdom being fully luminous and illuminating phenomena; tenth, from "vastly entering the profound" onward, five verses on concluding the virtue-functions of the extraordinary and inexhaustible practice. Briefly showing and concluding what was spoken: simply because merit is achieved, virtue is established, and practice covers the dharmadhātu, its purport is profound and abstruse—how could words express it? I merely present an exposition of a single dust mote to approximate its profound bent. Third, from "constantly relying on the Tathāgata" onward, forty-three verses properly versify the previous two thousand dharmas of practice. Within it, versifying the previous six stages constitutes six sections: first, four verses versify the two hundred gates of practice in the previous ten faiths stage; second, from "all wondrous merit" onward, four verses versify the two hundred gates in the previous ten abodes stage; third, from "upholding all kalpas" onward, six verses versify the three hundred gates in the previous ten practices stage; fourth, from "abode of vajra wondrous jewels" onward, six verses versify the three hundred gates in the previous ten dedications stage; fifth, from "pure body and bodily karma" onward, ten verses versify the five hundred gates in the previous ten bhūmis stage; sixth, from "contemplating the Sugata's wisdom" onward, thirteen verses versify the five hundred gates in the previous stage of perfected cause and fulfilled fruit of ultimate attainment. Fourth, from "the bodhisattva cultivates all practices" onward, thirty-eight verses versify the previous text concluding and exhorting practice and study, divided into three: first, one verse generally concludes what was spoken, that is, concluding the previous two thousand names by adducing a small portion; second, from "immeasurable kalpas" onward, thirty-three and a half verses separately conclude the functions of virtue; third, the final four verses conclude by vastly exhorting cultivation. Regarding the former separate [section], there are two: first, twenty-one and a half verses separately conclude that the functions of virtue are vast; second, from "pure body" onward, twelve verses conclude that the separate virtues of practice are extraordinary. In the former, it is divided into five: first, five and a half verses explain sovereignty over kṣetras; second, from "immeasurable vajra mountains" onward, six verses explain sovereignty over the three karmas; third, from "all past kalpas" onward, three verses explain sovereignty over the three worlds; fourth, from "deeply knowing" onward, five verses explain sovereignty over body and wisdom; fifth, from "manifesting such" onward, two verses conclude that sovereignty is inexhaustible. Second, from "pure body" onward, twelve verses separately concluding that the virtues of practice are extraordinary, is divided into three: the first six and a half verses explain the wheel-turning king's seven treasures, palaces, and utensils and weapons; second, from "dhāraṇī" onward, three and a half verses explain groves, springs, excursions, food, drink, and mounts; third, from "these and such" onward, two verses conclude that the above practices were cultivated and attained over many kalpas. Third, among the final four verses: the first two conclude that virtue is inexhaustible; the latter two adduce the benefits to exhort cultivation. The Chapter on Leaving the World is finished.