華嚴經探玄記 17.9

17.9

第三眾生世間圓滿中有二：初舉數歎德、二列名歎德，亦是前舉數總歎、後是列名別歎。前中二：初舉數簡定、二「具足」下歎顯勝德。前中，一舉數、二簡大異小、三簡終異始、四簡客異主。二歎中二：先別歎、後總結。前中亦二：初十句歎因位自分德、二「於一念」下歎果位勝進德。前中亦二：初五句歎巧惠德、後五句歎攝生德。前中，初句總標，謂此中夫一菩薩即已具成一切菩薩所有方便智慧故也；下四別顯中二：初釋前二義、後雙顯功德。前中二：初釋成方便，謂具此調生入法之巧，故云方便也。不令眾生墮二乘地故、縱入者亦令起故，要當令住菩薩法中，故名善巧勝方便也。二釋上智慧中二：先量智知世界染淨差別、二理智觀達解脫真境。又釋：前句知世界相不同；後句知相入相即為解脫境，如十解脫等。二顯功能中二句：一滅障德、二成行德，謂由前巧惠故，障無不盡、行無不具，可知。二攝生行中亦五：初一句總標，謂善攝等者，巧識根器也。深入無量等者，深解法藥也。下四別釋亦二：初二釋上二義、後二顯化歸體。前中二：先釋識器中，一了眾生報類差別；二知心之所念；三知彼煩惱使有輕重；四知根機有生熟軟中上等；五知其所緣境界差別；六知彼入法方便所宜，又亦知是起行方便。二「三世」下釋上深解法藥，謂三世佛說，顯法勝也。善聞者，巧聽故。受者，領納故。持者，不忘故。廣說者，授群機故。下二釋化歸體：一雖能遊入無邊世間教化眾生，而常超出世間之表。二何以處世而恒出耶？釋：以解有為即是無二法界故也。第二勝進中十一句：初一總，謂速成佛果。依新譯《花嚴》不思議佛境界分中，普賢、文殊等並是他方諸佛，為欲與毘盧遮那佛為眾會，故現菩薩身。故知此等並實是諸佛，故云得一切佛智。下別顯果用。一自現佛身，謂念念無間盡未來際，當現成佛自為法主，常作菩薩為他助化。二能令他成佛，謂以殊勝巧便之力迴轉眾生，要合當得大菩提時必當得故。三得自在智，謂一切眾生心所行境無量無邊，直爾遍知已為希有，況今入一而知一切，明其智德極自在也。四得自在身，謂不離果位現因身故。五得自在位，謂雖現因身而不轉果智，以因果無二故。六得自在行，謂不捨隨事行而入於無行，以約境理事無礙故、約智寂用無二故。七得自在悲，謂雖已成佛，為眾生故，更於無量劫常修菩薩行未曾休息。八顯自在德，謂此自在希有之寶難值遇故。九攝化自在，謂轉法輪，明化法體。調伏者，顯法勝用。令逮得等者，顯所成益。見理深徹，故云明淨。又令離所知障，故云明也。令離煩惱障，故云淨也。智照法界，名為法眼。十結同諸佛，謂同三世諸佛所有清淨功德，及所住位地、所成行相、所起大願，此諸菩薩皆悉成就，與彼無二故。二「具足」下結德無盡，可知。第二列名歎德中三：初列名中，行相遍周備滿法界，同名普也。二結數，可知。三歎德，十句：初一總，謂具得普賢無邊之行，及普賢無障礙願，此歎普賢德也。別中，一攝法上首行、二受持正法，上二歎普正法德行也。三化諸眾生令佛種不斷，此普化德也。又釋：次後更有佛興，故云佛種不斷。四了知諸佛與諸菩薩次第受記之法。又釋：知諸佛滅後，次第受記諸佛興世，此普惠德也。五「隨諸」下成佛說法行，此普眼德也。六隨處現佛行，此普光德也。七令離惑染行，此普觀普照德也。八能除業行，此普幢德，高出業障也。九令證法界行，此普覺德也。此上九種，若望宿誓今成，即是普賢願攝，如十大願等，准配知之；若望現緣所作，即是普賢行攝。是故此文亦願亦行。序分竟。

In the third [part], the perfection of the sentient-being world, there are two [sections]: first, adducing their number to praise their virtues; second, listing their names to praise their virtues. This also means that the former adduces their number as a general praise, and the latter lists their names as specific praises. In the former, there are two: first, adducing their number to qualify and define them; second, from 'endowed with' onward, praising and revealing their superior virtues. In the former, first is adducing their number; second is selecting the great to distinguish them from the lesser; third is selecting the final to distinguish them from the initial; fourth is selecting the guests to distinguish them from the host. In the second, the praise, there are two: first, praising specifically; second, concluding generally. In the former, there are also two: first, ten lines praise the virtues of their own portion on the causal stage; second, from 'in a single thought' onward, praising their superior progressing virtues on the fruition stage. In the former, there are also two: first, five lines praise the virtue of skillful wisdom; second, five lines praise the virtue of gathering sentient beings. In the former, the first line is a general presentation, meaning that here, each single bodhisattva has already fully accomplished all the skillful means and wisdom of all bodhisattvas; in the four lines below that specifically reveal [this], there are two [parts]: first, explaining the preceding two meanings; second, revealing both virtues together. In the former, there are two: first, explaining the accomplishment of upāya, meaning that because they possess this skill in training sentient beings to enter the Dharma, it is called upāya. Because they do not allow sentient beings to fall into the stages of the two vehicles, and even if they have entered, they cause them to emerge, they definitely cause them to abide in the bodhisattva Dharma; thus it is called wonderful and superior upāya. Second, explaining the wisdom above, there are two: first, inferential wisdom knows the defiled and pure differences of worlds; second, fundamental wisdom contemplates and reaches the true realm of liberation. Another explanation: the former line knows that the marks of the worlds are not identical; the latter line knows that mutual entrance and mutual identity constitute the realm of liberation, as in the ten liberations and so on. In the second, revealing function, there are two lines: first, the virtue of extinguishing hindrances; second, the virtue of perfecting practice. This means that through the preceding skillful wisdom, there are no hindrances not exhausted, and no practices not complete, as can be known. In the second, the practice of gathering sentient beings, there are also five [lines]: first, one line generally presents it; 'well gathering', etc., means skillfully knowing faculties and capacities. 'Deeply entering the immeasurable', etc., means deeply understanding the Dharma-medicine. In the four lines below that specifically explain it, there are also two: first, two lines explain the two meanings above; second, two lines reveal conversion returning to the essence. In the former, there are two: first, in explaining the knowledge of capacities: 1. thoroughly comprehending the differences of sentient beings' karmic retribution categories; 2. knowing that which is in their minds' thoughts; 3. knowing whether their affliction-proclivities are light or heavy; 4. knowing whether their faculties and capacities are raw, ripe, inferior, middling, or superior; 5. knowing the differences in the cognitive objects they condition; 6. knowing the suitable upāyas for them to enter the Dharma, and also knowing the upāyas to arouse practice. Second, from 'the three times' onward, explaining the above deep understanding of the Dharma-medicine: 'spoken by the Buddhas of the three times' reveals the superiority of the Dharma. 'Skillfully hearing' means listening adroitly. 'Accepting' means receiving. 'Upholding' means not forgetting. 'Expounding broadly' means bestowing upon the multitudes of capacities. Below, two lines explain conversion returning to the essence: 1. although able to travel and enter boundless worlds to teach and transform sentient beings, they constantly transcend the worldly realm. 2. Why do they abide in the world yet constantly transcend it? Explanation: because they understand that the conditioned is itself the non-dual dharmadhātu. In the second, the superior progression, there are eleven lines: first, one general line, meaning swiftly accomplishing the Buddha-fruition. According to the newly translated Avataṃsaka's Chapter on the Inconceivable Realm of the Buddhas, Samantabhadra, Mañjuśrī, and the others are all Buddhas of other directions; wishing to form an assembly with Vairocana Buddha, they manifest bodhisattva bodies. Therefore, we know that these [bodhisattvas] are all in fact Buddhas; hence it says 'attaining the wisdom of all Buddhas'. Below, the fruition functions are specifically revealed: 1. personally manifesting the Buddha-body: in thought after thought without interruption unto the exhaustion of the future, they should manifest the accomplishment of Buddhahood and personally act as Dharma-masters, while constantly acting as bodhisattvas to assist others in transformation; 2. able to cause others to accomplish Buddhahood: by the power of superior and skillful means, they turn sentient beings around, so that when they are destined to attain great bodhi, they definitely will; 3. attaining sovereign wisdom: the cognitive realms traversed by the minds of all sentient beings are boundless and limitless; just knowing them comprehensively would already be extraordinary, how much more so when entering one they know all, illustrating that their virtue of wisdom is supremely sovereign; 4. attaining a sovereign body: because they manifest causal bodies without departing from the fruition stage; 5. attaining a sovereign stage: because although manifesting causal bodies, they do not overturn fruition wisdom, for cause and fruit are non-dual; 6. attaining sovereign practice: because not abandoning practice that conforms to phenomena, they enter into non-practice, for with respect to the object, principle and phenomena are unimpeded, and with respect to wisdom, quiescence and function are non-dual; 7. attaining sovereign compassion: because although they have already accomplished Buddhahood, for the sake of sentient beings they constantly cultivate bodhisattva practice for immeasurable kalpas without ever resting; 8. revealing sovereign virtue: because this sovereign, extraordinary jewel is difficult to encounter; 9. sovereignty in gathering and transforming: 'turning the dharmacakra' clarifies the essence of the transforming teaching; 'taming' reveals the superior function of the Dharma; 'causing them to attain', etc., reveals the benefits achieved; seeing the principle profoundly and thoroughly, it is therefore called 'bright and pure'; also, causing them to be free from the hindrance of the knowable, it is called 'bright'; causing them to be free from the affliction hindrance, it is called 'pure'; wisdom illuminating the dharmadhātu is called the 'Dharma-eye'; 10. concluding with identity with all Buddhas: all the pure virtues of the Buddhas of the three times, the stages in which they abide, the marks of practice they accomplish, and the great vows they arouse—these bodhisattvas have achieved them all, being non-dual with them. Second, from 'endowed with' onward, concluding their inexhaustible virtues, as can be known. In the second [part], listing their names to praise their virtues, there are three: first, among the list of names, their marks of practice universally pervade and fully fill the dharmadhātu, so all are named 'Universal' (Samanta-); second, concluding the number, as can be known; third, praising their virtues, in ten lines: first, one general line, meaning fully attaining Samantabhadra's boundless practices and Samantabhadra's unimpeded vows; this praises Samantabhadra's virtues. Among the specifics: 1. the foremost practice of gathering the Dharma; 2. accepting and upholding the true Dharma—the above two praise the virtuous practices of universally [upholding] the true Dharma; 3. transforming all sentient beings so that the seed of the Buddhas is not cut off; this is the virtue of universal transformation. Another explanation: subsequently there will be further appearances of Buddhas, hence it says the seed of the Buddhas is not cut off; 4. thoroughly knowing the Dharma of the Buddhas' successive bestowal of predictions upon bodhisattvas. Another explanation: knowing that after the Buddhas' parinirvāṇa, the successive bestowal of predictions leads to Buddhas appearing in the world; this is the virtue of universal wisdom; 5. from 'according with all' onward, the practice of attaining Buddhahood and expounding the Dharma; this is the virtue of Universal Eye; 6. the practice of manifesting Buddhas in accordance with places; this is the virtue of Universal Light; 7. the practice of causing freedom from delusion and defilement; this is the virtue of Universal Contemplation and Universal Illumination; 8. the practice of being able to eliminate karma; this is the virtue of Universal Banner, rising high above karmic hindrances; 9. the practice of causing realization of the dharmadhātu; this is the virtue of Universal Awakening. These nine above, viewed from past vows now fulfilled, are subsumed under Samantabhadra's vows, such as the ten great vows, etc., which should be correlated and understood accordingly; viewed from what is performed in present conditions, they are subsumed under Samantabhadra's practices. Therefore, this passage is both vows and practices. The section on the preface is concluded.