華嚴經探玄記 18.15

18.15

第五集新眾分中有二：初明所集之眾；後皆是如來威神力故者，釋集所由也。前中亦二：初別集十方、後總歎其德。前中十方則為十段。於中，初二及第六各有九門，餘方有十。先東方九義：一集處遠近，謂過不可說剎塵界，表法深遠也。二有世界海名金剛等，表所依之法界也。金剛有二義，一堅、二利。雲亦二義：一遍、二潤。明淨亦二義：一普照、二離染。今勘梵本，但此名明淨之言，皆梵名毘盧遮那也。燈亦二義，一破闇、二照現。莊嚴亦二義：一飾事、二嚴理。三佛號等，表能依之圓果，謂明淨同前。妙德，梵名室利，則吉祥之勝德也。王顯自在。四標上菩薩名，顯能依之分因。明淨同前。願是自體大願也。光明，破無明，照法界也。五眷屬俱來。六興供養雲，謂天花等事供滿虛空。七詣佛禮供。八本方化作樓閣花座結跏而坐。九寶網覆身，顯勝德自嚴。若准下餘方，加第十，或髻珠、或天冠，顯其勝相為標幟故。餘方世界佛名等，准釋可知。南方供中，妙香等雜事充滿一切佛世界者，此並稱法界法門，成此供故，是故或云滿虛空、或云遍法界、或遍一切剎、或充眾生界，皆無障礙，參而不雜。西方供中，同名須彌山雲者，顯妙高具德之相。皆充法界者，行同理性故。一切如來相好為須彌山者，明果德妙高，故為菩薩所行。須彌山者，因行高成故。此等並以人同法、以正同依、以果同因，無礙法界自在之德。北方供中，同以衣供，顯慚愧嚴身之相故也，亦通人法教義等。東北方中，同以樓閣為供者，顯重成高出階級之相，亦通理事等。東南方同以圓滿光雲為供者，是身所珮，表具德勝用故也。雖通內行及外事，文中以佛無見頂相為供具者，顯尊貴之極，明以佛供佛方窮際故。西南方同於毛孔出諸炎雲者，顯燒惑薪而照理故。身出此炎乃照三世者，明九世緣起貫通故，以遍一切處、該一切時也。西北方同於相好及毛孔出三世十身通三世間，明身業勝能，同法界佛果大用以為供具。下方同於毛孔出十音雲，明語業自在，同佛果德應機設法無礙之相。上方同於六處之內出三世佛十度等行因果圓融，明意業自在。此上十位供具，亦從初至末顯漸深之相，並是圓滿教中菩薩同佛果而自在，是故非下位及二乘等所能知見也。第二歎德中有四十句，分三：初一句總歎、二「成就三世」下三十八句別歎、三「此諸菩薩」下一句結歎。別中亦三：初明攝佛三業、二「於大眾中」下明攝化之智、三知世界智。初中亦三：初四句明語業自在，一得佛眼見法、二能轉佛所轉、三攝佛圓音、四超因至果。二「於念念」下六句明身業自在：一念念無間詣諸佛所無有休息；二明法界身雲一遍一切；三能於佛眾現淨法身；四幻通之力塵中現剎；五雖常在佛所而化眾生恒不失時；六於身毛孔出法雷音，如《密嚴經》中金剛藏菩薩遍身毛孔同時發聲演妙法，亦同此也。三「知眾生界」下七句明意業自在：一知眾生緣集如幻、二知諸佛有用如電、三知有趣現實如夢、四知起果酬因如鏡像、五知生相有體無如焰、六知廣器顯現如變化、七具足等結能知具果智也。上來同佛三業竟。二攝眾生三業中十句，分三：初五句明語業攝生，一決定宣說、二辯海無盡、三同物言音、四於理不礙、五於諍斯盡。二有二句，身業攝生。一具通智者，通以惠為性，故名妙智也。二勤行摧魔者，以精懃力，故魔久摧伏。又以神通力故伏邪，歸依眾生故也。三「安住」下三句明攝生意業：一三達殊勝智、二處世無染智、三得佛圓果智。三「知一切有」下十一句明世界自在智。於中初二明真諦智，一了妄空、二深入等證真性；三量智普入，謂不改真而入俗，故云不壞智也；四入已迴轉，現身自在；五同時示現多處受生；六知方圓等形類差別；七八二句明廣狹自在智，亦是知微細世界智；九得佛持剎智身，能住於佛住即器世間身也；十淨惠照十方；十一自在普周遍。結文可知。如來神力者，集眾所因。此文應在前，但為順西方語法故，在此後辨。上來集新眾分竟。

Part Five, on gathering the new assemblies, has two sections: first, explaining the assemblies that were gathered; and second, 'all through the awesome spiritual power of the Tathāgata,' which explains the cause of their gathering. Within the former, there are also two: first, specifically gathering those from the ten directions; and second, generally praising their virtues. Within the former, the ten directions constitute ten passages. Therein, the first two and the sixth each have nine gates, while the other directions have ten. First, the nine meanings of the eastern direction: 1. The distance of the place from which they gathered, namely passing through unspeakably many lands as numerous as dust motes, symbolizing the profundity and vastness of the Dharma. 2. There was a sea of worlds named Vajra, etc., symbolizing the dharmadhātu upon which they depend. 'Vajra' has two meanings: first, hardness; second, sharpness. 'Cloud' also has two meanings: first, all-pervasiveness; second, moistening. 'Clear and pure' also has two meanings: first, universally illuminating; second, free from defilement. Now, examining the Sanskrit text, whenever the expression 'clear and pure' appears here, the Sanskrit name is Vairocana. 'Lamp' also has two meanings: first, destroying darkness; second, illuminating and revealing. 'Adornment' also has two meanings: first, decorating phenomena; second, adorning the principle. 3. The Buddha's epithet and so forth, symbolizing the complete fruition that depends upon it, where 'clear and pure' is as before. 'Exquisite Virtue', whose Sanskrit name is Śrī, refers to the supreme virtue of auspiciousness. 'King' displays sovereignty. 4. Indicating the name of the chief bodhisattva, displaying the partial cause that depends upon it. 'Clear and pure' is as before. 'Vow' is the great vow of the essential substance itself. 'Radiance' destroys fundamental ignorance and illuminates the dharmadhātu. 5. Coming together with the retinue. 6. Producing clouds of offerings, meaning material offerings such as heavenly flowers filling empty space. 7. Going to the Buddha, making prostrations, and offering. 8. In their original direction, magically creating pavilions and flower thrones, and sitting cross-legged. 9. Jeweled nets covering the bodies, displaying the self-adornment of supreme virtues. If one follows the other directions below, a tenth is added: either a crest jewel or a heavenly crown, to display their supreme signs as emblems. The Buddha names, worlds, and so forth in the remaining directions may be understood by following this explanation. In the offerings of the southern direction, that manifold items such as exquisite incense filled all buddha worlds is because these all accord with the dharma-gates of the dharmadhātu in constituting these offerings; therefore, whether it says 'filled empty space,' 'pervaded the dharmadhātu,' 'pervaded all lands,' or 'filled the realm of sentient beings,' all are unimpeded, intermingled yet unconfused. In the offerings of the western direction, that they are uniformly called 'clouds of Mount Sumeru' displays the aspect of the excellence and virtue of the wondrously high mountain. That they all 'fill the dharmadhātu' is because practices accord with the nature of principle. That all tathāgatas' marks and signs constitute Mount Sumeru explains that the fruition virtues are wondrous and lofty; thus, they are the practices of bodhisattvas. That they are Mount Sumeru is because the causal practices are loftily accomplished. All these align the person with the Dharma, align the direct [retribution] with the dependent, and align the fruition with the cause—the sovereign virtue of the unimpeded dharmadhātu. In the offerings of the northern direction, uniformly offering garments displays the aspect of adorning the body with shame and conscience, and also applies across persons, dharmas, teachings, meanings, and so forth. In the northeastern direction, uniformly making offerings of pavilions displays the aspect of layered accomplishment and towering gradations, and also applies to principle and phenomena. In the southeastern direction, uniformly making offerings of clouds of perfected radiance is because these are worn upon the body, symbolizing the supreme function endowed with virtues. Although this applies across internal practices and external phenomena, the text taking the Buddha's mark of the invisible uṣṇīṣa as the offering implement displays the utmost nobility, explaining that only by offering a buddha to a buddha is the ultimate limit reached. In the southwestern direction, uniformly emitting clouds of flames from the pores displays burning the firewood of afflictions and illuminating the principle. That these flames emitted from the body illuminate the three times explains that the dependent origination of the nine times is interpenetrating, thus pervading all places and encompassing all times. In the northwestern direction, uniformly emitting from marks, signs, and pores the three times and ten bodies penetrating the three worlds explains that the supreme capability of physical action, aligning with the great function of the Buddha fruition of the dharmadhātu, constitutes the offering implements. In the nadir, uniformly emitting clouds of ten sounds from the pores explains the sovereignty of verbal action, aligning with the unimpeded aspect of the Buddha fruition's virtue in establishing teachings according to capacities. In the zenith, uniformly emitting within the six sense bases the causal and fruitional perfect interpenetration of the practices of the three times' buddhas, the ten pāramitās, and so forth, explains the sovereignty of mental action. The offering implements of these ten stages also display the aspect of gradual deepening from beginning to end, and all belong to the bodhisattvas in the perfect teaching who, being unified with the Buddha fruition, possess sovereignty; therefore, they cannot be known or seen by lower stages or the two vehicles. Second, in praising virtues, there are forty clauses divided into three: first, a single clause generally praising; second, thirty-eight clauses from 'accomplishing the three times' downward specifically praising; third, a single clause from 'all these bodhisattvas' downward concluding the praise. Within the specific, there are also three: first, explaining their subsuming the Buddha's three actions; second, from 'in the great assembly' downward, explaining the wisdom of gathering and transforming; third, the wisdom of knowing worlds. Within the first, there are also three: the first four clauses explain sovereignty in verbal action: 1. attaining the Buddha eye and seeing dharmas; 2. being able to turn what the Buddha turned; 3. subsuming the Buddha's complete voice; 4. transcending the cause and reaching the fruition. Second, from 'in thought-moment after thought-moment' downward, six clauses explain sovereignty in physical action: 1. in thought-moment after thought-moment without interruption going to the abodes of all buddhas without resting; 2. explaining that the cloud of the dharmadhātu body universally pervades all; 3. being able to manifest the pure dharmakāya within the Buddha's assemblies; 4. through the power of illusory superknowledges, manifesting lands within dust motes; 5. although constantly remaining in the Buddha's presence, transforming sentient beings without ever missing the time; 6. emitting the thunderous sound of the Dharma from the bodily pores, just as in the Ghanavyūha Sūtra where Bodhisattva Vajragarbha emits sound simultaneously from all pores of his body to expound the exquisite Dharma—it is identical to this. Third, from 'knowing the realm of sentient beings' downward, seven clauses explain sovereignty in mental action: 1. knowing that the causal gathering of sentient beings is like an illusion; 2. knowing that buddhas' functions are like lightning; 3. knowing that existing destinies manifesting as real are like a dream; 4. knowing that the arising of fruition in recompense of cause is like a mirror reflection; 5. knowing that the characteristics of birth have substance yet are devoid of it like a mirage; 6. knowing that vast vessels manifesting are like apparitions; 7. 'perfecting,' etc., concludes that the one who knows is endowed with fruition wisdom. This concludes the section on aligning with the Buddha's three actions. Second, in the ten clauses on gathering sentient beings through the three actions, there are three divisions: first, five clauses explain gathering sentient beings through verbal action: 1. definitively expounding; 2. inexhaustible ocean of eloquence; 3. matching the speech and voices of beings; 4. unimpeded in principle; 5. entirely ending disputes. Second, there are two clauses on gathering sentient beings through physical action: 1. Endowed with superknowledges and wisdom: since superknowledges take wisdom as their nature, they are called wondrous wisdom. 2. Diligently practicing to crush Māra: through the power of energetic diligence, Māra has long been crushed and subdued. Furthermore, through the power of supernatural penetrations, heterodoxies are subdued and sentient beings take refuge. Third, from 'peacefully abiding' downward, three clauses explain gathering sentient beings through mental action: 1. the supreme wisdom of the three masteries; 2. the wisdom of dwelling in the world without defilement; 3. the wisdom of attaining the Buddha's complete fruition. Third, from 'knowing all existences' downward, eleven clauses explain the sovereign wisdom regarding worlds. Therein, the first two explain the wisdom of ultimate truth: 1. fully comprehending that delusions are empty; 2. deeply entering, etc., realizing the true nature; 3. the universal entry of the wisdom of measure, meaning entering the conventional without altering the ultimate, hence called 'unbroken wisdom'; 4. after entering, turning about and manifesting bodies with sovereignty; 5. simultaneously displaying taking birth in multiple places; 6. knowing the categorical differences of shapes such as square and round; 7 and 8. two clauses explaining the sovereign wisdom regarding breadth and narrowness, which is also the wisdom of knowing subtle worlds; 9. attaining the Buddha's wisdom body that sustains lands, being able to abide where the Buddha abides, which is the vessel-world body; 10. pure wisdom illuminating the ten directions; 11. sovereign and universal pervasion. The concluding text can be understood. 'The Tathāgata's spiritual power' is the cause of gathering the assembly. This text should have been placed earlier, but to accord with the grammatical order of the western language, it is discussed after this. This concludes the part on gathering the new assemblies.