華嚴經探玄記 18.64

18.64

第四「爾時海雲」下明示法界中二：初歎法器為授法方便、後正示法界令其修學。前中亦二：先問答審定；二「善男子」下正歎其德，於中初總歎、二「得普門」下別歎。別歎中，初十句歎能發之德，謂具此德者方能發心；二「大悲心」下十句歎所發心德，謂具此十德是菩提心。前中，初「得」字貫下九句，後「者」字亦通前九門。其初，普門普照等，多是前功德雲處所得之法，亦是宿有普賢種性故也。十心中，增數有十一：初四攝生心，一救現苦；二授現樂；三滅當苦；四除彼因，謂惡業也。次二滅障心，一斷煩惱障、二除所知障。次二證理心，一正證、二後得。後三赴佛心，一見佛身、二順佛量智、三究佛理智。二「善男子」下示己法界。於中有五，初觀察大海為證門方便、二得見法界無礙依正、三領受所流無邊教法、四傳授眾生同入法界、五結己所知唯一非餘。初中十二年者，有人釋：觀十二因緣大海故。有云：住菩薩十二住故。有云：此是十住之第二，故云十二也。觀海中，初二句是總舉所觀能觀、下十句別顯觀相。此中十種，與〈十地品〉中大海十相有同有別，准釋可知。「善男子我如是」下重更研覈令海門開。二從「作是已」下明海門既開，見法界依正，於中先見依報、後見正報。前中四：初見蓮花出，明依真法界淨土集成。二「百萬」下明外相莊嚴，有二十句，初十一明眾生世間莊嚴、後九器世間莊嚴。三「彼寶蓮花」下明出所因，亦是智正覺世間莊嚴，於中亦十句可知。四「隨順世間」下結歎無盡，謂據實唯佛境故，總不可說。若約方便順於世間，說亦不盡。二「見彼花上」下明見正報佛身，有二十句，初十明佛果德備、後十明妙用自在，竝可知。三「時如來」下明受所流教，於中有五，初摩頂身加顯攝受之相。二「說普眼」下明所說經法。普眼者，從所詮為目，此是總名；「唯如來境」下十種別名，准釋可知。三「善男子我從」下總顯己聞。四「假使」下別辨所聞法廣。五「我於佛所」下別顯己有廣聞持力。此十持力中，皆先舉所聞廣法、後辨能持大力。以大海等墨等書一品不盡，於一日中以此十持受爾所阿僧祇品，如是於千二百歲一一日新受，以此普眼經是一乘無盡修多羅故也。四「其有十方」下明傳授眾生同入此法，可知。五「善男子」下結己所知。

Fourth, from "At that time, Sāgaramegha" onward, in explaining the revelation of the dharmadhātu, there are two parts: first, praising [Sudhana as] a Dharma vessel as an upāya for conferring the Dharma; afterward, directly revealing the dharmadhātu to have him cultivate and learn it. Within the former there are also two: first, an inquiry and reply to ascertain [his capacity]; second, from "O son of good family" onward, directly praising his virtues, within which there is first a general praise, and second, from "having obtained the universal gate" onward, specific praises. Within the specific praises, the initial ten phrases praise the virtues of that which is capable of generating [the mind], meaning that only one endowed with these virtues is able to generate the mind; second, the ten phrases from "the mind of great compassion" onward praise the virtues of the mind that is generated, meaning that being endowed with these ten virtues constitutes the bodhicitta. In the former part, the initial character "obtained" (得) governs the following nine phrases, and the final character "one who..." (者) likewise applies across the preceding nine gates. In the beginning, "universal gate," "universal illumination," and so forth are mostly teachings obtained earlier at the place of Meghaśrī, and also because [Sudhana] has possessed the disposition of Samantabhadra since past lives. Among the ten minds, with an incremental addition there are eleven: the first four are minds of gathering living beings: 1. rescuing from present suffering; 2. bestowing present joy; 3. eliminating future suffering; 4. eradicating its cause, that is, evil karma. The next two are minds of eradicating obstructions: 1. severing the afflictive obstruction; 2. eliminating the cognitive obstruction. The next two are minds of realizing the principle: 1. direct realization; 2. subsequent attainment. The final three are minds of going toward the Buddha: 1. seeing the Buddha's body; 2. according with the Buddha's quantitative knowledge; 3. fathoming the Buddha's qualitative knowledge. Second, from "O son of good family" onward, [Sāgaramegha] reveals his own dharmadhātu. There are five [parts] here: 1. contemplating the great ocean as an upāya for the portal of realization; 2. obtaining the vision of the unimpeded environmental and personal [rewards] of the dharmadhātu; 3. receiving the boundless teachings that stream forth; 4. transmitting [them] to living beings so that they equally enter the dharmadhātu; 5. concluding that what he knows is only this one and none other. In the first, regarding "twelve years," some explain: because he contemplated the great ocean of the twelve links of dependent origination. Some say: because he abides in the twelve abidings of a bodhisattva. Some say: because this is the second of the ten abidings, it is called "twelve." In contemplating the ocean, the first two phrases generally bring up the contemplated and the contemplator; the ten phrases below specifically display the aspects of contemplation. The ten kinds here have similarities and differences compared with the ten aspects of the great ocean in the "Chapter on the Ten Bhūmis," which can be known by referring to their explanations. From "O son of good family, as I thus..." onward, he investigates repeatedly to cause the ocean gate to open. Second, from "Having done this" onward explains that, the ocean gate having opened, he sees the environmental and personal [rewards] of the dharmadhātu. Therein, he first sees the environmental reward and afterward sees the personal reward. In the former there are four: first, seeing the lotus flower emerge, showing that based on the true dharmadhātu the pure land is assembled and completed. Second, from "one million" onward explains the external adornments, having twenty phrases: the first eleven explain the adornments of the world of living beings; the latter nine, the adornments of the world of vessels. Third, from "that precious lotus flower" onward explains the cause of its emergence, which is also the adornment of the world of the enlightened ones of wisdom, in which there are also ten phrases, as can be known. Fourth, from "according with the worldly" onward concludes by praising its inexhaustibility, meaning that according to reality it is exclusively the Buddha's realm, and thus entirely ineffable; if in terms of upāya one accords with the worldly, even explaining it would be inexhaustible. Second, from "seeing upon that flower" onward explains seeing the personal reward of the Buddha's body, having twenty phrases: the first ten explain the full endowment of the Buddha's fruition virtues; the latter ten explain the mastery of his wondrous functions; both can be known. Third, from "At that time the Tathāgata" onward explains receiving the teachings that stream forth. Therein are five: first, rubbing the crown of the head and bodily empowerment, displaying the mark of acceptance. Second, from "expounded the Universal Eye" onward explains the sūtra Dharma expounded: "Universal Eye" is named after the signified, and this is the general title; the ten specific titles from "the realm of the Tathāgata alone" onward can be known by referring to their explanations. Third, from "O son of good family, I from..." onward generally reveals his own hearing. Fourth, from "Even if" onward specifically distinguishes the vastness of the Dharma heard. Fifth, from "I, at the Buddha's place" onward specifically reveals that he possesses vast powers of hearing and retention. In these ten powers of retention, each first cites the vast Dharma that was heard, and afterward distinguishes the great power capable of retaining it. Since with the great ocean as ink, etc., writing a single chapter would not exhaust it, within a single day he receives that many asaṃkhyeya chapters with these ten retentions, and thus every single day for twelve hundred years he newly receives them, because this Universal Eye Sūtra is the inexhaustible sūtra of the One Vehicle. Fourth, from "Any in the ten directions" onward explains transmitting it to living beings so that they equally enter this Dharma, as can be known. Fifth, from "O son of good family" onward concludes with what he himself knows.