華嚴經探玄記 18.107

18.107

第四「答言」下示法界中四：初示法令觀、二觀已顯名、三辨法業用、四結己唯一。初中三：先一句舉法勸觀，則業用自在依止法界，二「見一一」下明正觀證法界，略辨十句，一一理實無邊，下文普賢毛孔現塵剎等即正報現依，此中則依報現正，皆是無礙法界自在故也。又此亦是器世間內現智正覺，亦是因位中現果法，亦是體中現用，有法、喻、合。三「皆是彼女」下結法屬人，亦是結果由因。二「爾時善財正念」下顯法門名，先問、後答。答中名般若者，第十住位智度滿故，即智自在依止法界。普莊嚴者，依智起用，具德圓備，如法雲所顯則其事也。彼諸如來以異門令我入者，攝別歸普故、一切成一故、顯一甚深故廣多故。三「白言」下辨業用中，先問、後答。答中二：先舉法總標。生平等時者，明正證相應時，明得法門之體也。得普門等者，總明所得業用也。以此中得陀羅尼門，三摩提地門，依止法界故。以十住十地境位同故，得法亦相似也。二「所謂」下別顯所得。於中略舉，總有一百一十六門，分作十位。初八門明所知理事持。二「功德」下十門明行持。三從「業陀羅尼」下八門明業持。四從「善行三昧」下六門明定用持。五「心海」下五門明知他心持。六「發起眾生」下十一門明知所化持。七「大悲」下十五門起能化持。八「世界起」下十七門知剎海自在持。九「分別佛身」下二十七門知佛海自在持。十「菩提心色」下十門知色海無礙持。「我唯」下結己可知。

Fourth, from "replied, saying" below, showing the dharmadhātu has four parts: first, showing the Dharma and causing him to contemplate; second, revealing the name after contemplation; third, distinguishing the karmic function of the Dharma; fourth, concluding that she only has this one. In the first part, there are three: First, one phrase raises the Dharma and encourages contemplation, which is the mastery of karmic function relying on the dharmadhātu. Second, from "saw each and every" below explains direct contemplation realizing the dharmadhātu, briefly distinguishing ten phrases, each of which in principle is truly boundless. The text below where Samantabhadra's pores manifest dust-mote kṣetras is the direct retribution manifesting the dependent, while here the dependent retribution manifests the direct, all being the mastery of the unobstructed dharmadhātu. Furthermore, this is also manifesting wisdom and correct enlightenment within the container world; it is also manifesting fruit dharmas within the causal stage; it is also manifesting function within essence; it has the doctrine, metaphor, and synthesis. Third, from "all are that maiden's" below concludes by assigning the Dharma to the person, which is also the result originating from the cause. Second, from "at that time Sudhana, correctly contemplating" below reveals the name of the dharma-gate, first asking and then answering. In the answer, it is named prajñā because the perfection of wisdom is fulfilled in the tenth dwelling stage, which is the mastery of wisdom relying on the dharmadhātu. "Universally adorned" means giving rise to functions based on wisdom, fully endowed and complete with virtues, as is the matter revealed by the cloud of Dharma. "Those Tathāgatas caused me to enter through different gates" because of gathering particulars into the universal, because all become one, and because of revealing the one as extremely profound and vast. Third, from "addressed, saying" below, in distinguishing the karmic function, first asks and then answers. In the answer, there are two parts: first, raising the Dharma as a general designation. "When equanimity arose" explains the time of concordant direct realization, explaining the attainment of the essence of the dharma-gate. "Attaining the universal gate," etc., generally explains the karmic functions attained. This is because here one attains dhāraṇī-gates and samādhi-gates, which rely on the dharmadhātu. Because the realms and stages of the ten dwellings and the ten bhūmis are the same, the dharmas attained are also similar. Second, from "so-called" below, separately reveals what was attained. Therein, briefly raising them, there are one hundred sixteen gates in total, divided into ten positions: The first eight gates explain the retention of knowable principles and phenomena. Second, from "merit" below, ten gates explain the retention of practice. Third, from "karma dhāraṇī" below, eight gates explain the retention of karma. Fourth, from "good conduct samādhi" below, six gates explain the retention of meditative function. Fifth, from "ocean of minds" below, five gates explain the retention of knowing the minds of others. Sixth, from "arousing living beings" below, eleven gates explain the retention of knowing those to be converted. Seventh, from "great compassion" below, fifteen gates [explain] giving rise to the retention of those capable of converting. Eighth, from "world arising" below, seventeen gates explain the retention of mastery in knowing the ocean of kṣetras. Ninth, from "distinguishing Buddha bodies" below, twenty-seven gates explain the retention of mastery in knowing the ocean of Buddhas. Tenth, from "bodhicitta form" below, ten gates explain the retention of unobstructedness in knowing the ocean of forms. From "I only" below, concluding for oneself, can be understood.