華嚴經探玄記 18.82

18.82

第四「時解脫長者」下示法界中三：初入定默示、二出定告示、三結唯知此一。初中亦三，先具緣入定內，文殊憶念力者，善財善友不捨之力。攝剎從境為目，旋持從智為名。攝彼剎隨己智轉，含攝總持故為號。二「入已」下明法界業用無礙之相。於中，初身內現佛三種世間實報因果；二「或於一剎」下明現佛八相權化攝生；三「善財悉聞」下明善財入前法界，聞彼身內佛所說法，又見彼身內佛神力等。二「爾時解脫」下明出定告示中亦三：初舉法門體、二正辨業用、三勸修令入。初中，無礙有四義：一者一一如來各具一切無礙莊嚴、二者一一如來互遍無礙、三者一切如來莊嚴悉皆入此長者身內、四者徹見十方佛海。此文具四，故云無礙。二「得此法門」下正顯業用中四：初略見十方各方剎塵佛；二「若欲見安樂」下隨心廣見一切諸佛，皆佛不來此而令此見、此不往彼而常見彼，如是無礙；三「知一切」下釋不來往知見所由中，先標，有五對：初一對標下，釋何以無從至以能見所見俱在夢中各無自體，何所來至？以夢無處所故。此約體釋。二對中如電等，約佛大用有四種義：一照水現影，以應機故；二破闇見道，滅眾生障故；三不可執持，以離相無礙故；四速滅不住，以非世攝故。心水定澄能現彼像，水亦不去電亦不來，而像無不現故也。三如幻對中，以幻心無礙故，能現無礙之幻佛。於幻身內現多幻佛無所障礙，此是緣起相由門中自在之義，思准之。四如響對中，釋上聞佛說法音聲等。「如是知」下結知，證入故得自在。四「善男子當知」下通結，所作皆由自心，以諸佛境界遍滿一切，但以心垢對之不見；若修治自心，令離障得定，諸佛境界當處便現故云也。三「是故善男子」下勸其修學，是前所說由自心得，故勸以十法修治息心，謂一以善長心、二以法潤心、三於境鍊心、四以懃策心、五以定攝心、六以智洗心、七以惠反照心、八法純熟心、九等佛果心、十十力照心。下結己唯一可知。

Fourth, from "Then the elder Vimukti" onward, showing the dharmadhātu contains three parts: first, entering samādhi to show it silently; second, emerging from samādhi to announce and show it; third, concluding that he only knows this one [gate]. In the first, there are also three: first, having the conditions complete to enter into samādhi—"the power of Mañjuśrī's recollection" is the power of the good friend's not abandoning Sudhana. Taking the kṣetras from the objective realm serves as the title, and revolving and holding from wisdom serves as the name; gathering those kṣetras to turn in accordance with one's own wisdom, encompassing and holding all, it is therefore so named. Second, from "having entered" onward explains the characteristics of the unimpeded karmic functions of the dharmadhātu. Therein, first, within the body he manifests the causes and fruits of the true reward of the three kinds of world of the buddhas; second, from "or in one kṣetra" onward explains manifesting the eight phases of expedient transformation of the buddhas to gather sentient beings; third, from "Sudhana heard all" onward explains Sudhana entering the previous dharmadhātu, hearing the Dharma preached by the buddhas within his body, and seeing the divine powers and so forth of the buddhas within his body. Second, from "At that time Vimukti" onward, explaining his emergence from samādhi to announce and show [it] also has three: first, citing the essence of the Dharma gate; second, properly distinguishing the karmic functions; third, encouraging cultivation to cause entry. In the first, "unimpeded" has four meanings: first, each tathāgata is completely endowed with all unimpeded adornments; second, each tathāgata mutually pervades without impediment; third, the adornments of all tathāgatas all enter within this elder's body; fourth, clearly seeing the ocean of buddhas of the ten directions. This text possesses all four, hence it says "unimpeded". Second, from "having attained this Dharma gate" onward, properly revealing the karmic functions contains four: first, briefly seeing the kṣetra-dust buddhas of each of the ten directions; second, from "if desiring to see Sukhāvatī" onward, seeing all buddhas extensively according to his intention—all are such that the buddhas do not come here yet cause this [person] to see them, and this [person] does not go there yet constantly sees them, unimpeded like this; third, from "knowing all" onward, explaining the reason for knowing and seeing without coming or going: first introducing, there are five pairs. The first pair introduces the lower [text], explaining why they come from nowhere: because both the seer and the seen are in a dream and each lacks self-nature, from where would they come? Because a dream has no physical location. This explains according to essence. In the second pair, "like lightning", etc., according to the great function of the buddhas there are four meanings: first, illuminating water to manifest a reflection, in order to respond to capacities; second, destroying darkness to reveal the path, in order to eradicate the obstructions of sentient beings; third, unable to be grasped or held, because of being free from characteristics and unimpeded; fourth, swiftly perishing and not abiding, because of not being subsumed under the worldly. The water of the mind, being still and clear, can manifest those reflections; the water does not go, nor does the lightning come, yet there is no reflection that is not manifested. In the third pair, "like an illusion": because the illusory mind is unimpeded, it can manifest an unimpeded illusory buddha. Within an illusory body, manifesting many illusory buddhas without any hindrance—this is the meaning of mastery within the gateway of dependent origination and mutual conditionality, which should be contemplated and applied. In the fourth pair, "like an echo", it explains the aforementioned hearing of the voices and so forth of the buddhas preaching the Dharma. From "knowing thus" onward, concluding the knowledge: because of having realized and entered, he attains mastery. Fourth, from "Good man, you should know" onward generally concludes: all that is done arises from one's own mind; because the realm of all buddhas is omnipresent, it is only due to the defilement of the mind that encountering it one does not see it; if one cultivates and regulates one's own mind, causing it to be free from obstructions and attain samādhi, the realms of all buddhas will immediately manifest right there, hence it is said. Third, from "Therefore, good man" onward encourages his cultivation and learning: this is obtained from one's own mind as expounded before, and therefore he encourages him to cultivate and quiet the mind with ten dharmas: first, nourishing the mind with goodness; second, moistening the mind with the Dharma; third, tempering the mind upon objects; fourth, spurring the mind with diligence; fifth, collecting the mind with concentration; sixth, washing the mind with wisdom; seventh, reflecting upon the mind with discernment; eighth, perfecting the mind in the Dharma; ninth, equating the mind with the fruit of buddhahood; tenth, illuminating the mind with the ten powers. Below, concluding that he himself knows only this one can be understood.