華嚴經探玄記 18.87

18.87

第四從「三昧正受」下正示法界。於中七，初辨法體、二示法界業用、三令善財觀證法界、四出定歎德、五問答現名、六問答現用、七結唯知一。初中，身安不動，心寂無覺。七轉已息，唯第八持身。定前加行誓願力故，令於定身起諸業用。若圓教中，融攝法界自在無礙故，業用無方未曾起念。總有十四門，初足下出長者等眾，明修行之初以施為首。二從兩膝出剎利等者，具云剎帝利。剎，此云土田。帝利，此云主，則王種。王種以福化人，婆羅門以智化導。三從腰出仙人者，以多著斷常，故兩邊出也。三岐杖於上安居，持瓶洗淨用也。西域外道多執此瓶杖。四脇出龍。五胸德字出阿修羅。六背出二乘者，與大乘正面相背故也。此是貪他財，故慈觀治也。嗔無情物，故教緣起觀。是邪見愚，故教巧觀法體無二我也。七肩出夜叉。八腹出緊那羅等。九口出輪王。十兩目出日。十一眉間出帝釋。十二額出梵王。十三頭出菩薩，以十波羅密教化眾生。十四頂上出佛者，明極果尊勝故，於中二：先十二位攝菩薩眾、後二十事攝雜類眾。前中，初平等法者，令道場菩薩速成佛果，齊諸古佛也。二普門法者，因位既滿，令攝別歸普。三普莊嚴法者，以灌頂受職，普嚴法門授第九位，令其修學。四堅固山法者，第八住中成三業離過，不動故也。又令不捨此不動，而進受第九無礙說法，是故方云堅固如山。五海藏者，以第八住無生藏海，授與第七，令其修學故。六普境界法者，以七住中善巧周遍所緣境法，授與第六，令其修學。七自性地音聲法者，六住中讚毀自性但有言聲，授與五住，令其修學。八隨順世間法者，令第四住進修五住，隨於世間五明等法。九厭離法者，令第三住厭離世間，向於第四出世住故。十長養法藏者，令此受持第三住，聞持陀羅尼甚深法故。十一精進法者，策此初心，令更進修至後故。十二信行者，住前信中菩薩何以不言菩薩者，以不成位，但是行故。言無盡法者，令修普賢無盡行故。問：准依此文，十住滿後即至道場成佛，而不說十行等者何也？答：此是普賢十住，攝後諸位皆在此中，顯一位即一切位故。是故一位滿後即至佛地，如上十行等後成佛，同此也。此是以位攝位門。若以行攝位，即十信滿心成佛，如〈賢首品〉說。此之一轍，非此圓教，餘處總無，正是一乘宗之大例。自下二十門，為諸天竝是入法界之器，非是世法。一以色究竟天，雖是長壽終歸有盡，今為說法身平等無盡法。二者初禪梵王，有慈不普，為說大慈普覆眾生。三者自在天，雖世中大力終歸滅盡，為說法身生善根力。四者建正法幢，降彼邪心，此亦是他化天攝。五者化樂，自念化作樂具，為說淨念，令念法門。六者為說出世淨意樂故，令其遠離執手染心。七者夜摩，喜樂終竟無常，為說出世真法歡喜。八者彼著地居有為莊嚴，為說福智莊嚴性空。九者令此夜叉捨離惡，護眾生命，故云歡喜。十者彼屬諸天而不自在，為說出世法樂圓滿，不繫屬他。十一者修羅大力，為天所伏，為說出世法身大境，物莫能過。十二者彼金翅鳥雖有大力，只遊一界故，今為說法身金翅覆無量世界。十三者緊那，作樂愚著無益，為說出世勝智益生，自他俱樂。十四者人王，樂著世間五欲，為說欲過，名不可樂。十五者龍，有熱沙、金翅等憂，為說無我，令彼歡喜。十六者摩睺，惡性事中好靜因，則為說甚深寂靜。十七者地獄，苦逼心亂，為說法安心，令得正念。十八者說智治癡。十九者閻羅王處，苦具可畏，說法除之，故云無畏。二十者餓鬼飢渴，常惡悕望，令說法翻之。言「悉令眾生」下結上所說，皆向出世賢聖之門，明放光利益可知。第三「爾時善財」下明善財觀見得法中二：初觀比丘身，明證人法界。二「念彼三昧」下證法。法界中四句：初一句念彼法體。二思業用難測。三思其大用深廣。言無量者，明前十四處所出廣多故。言無作者，明不作功用，顯其甚深。四「觀察法界」下明法起所因，謂法界嚴智是因力，依佛智等是緣力。出生等現所作事，明善財委得其本，故具知也。第四出定歎德中二：先出定者，利益事訖。六月六日者，是第六住故。二「爾時善財」下明言中歎德。於中二：初十句歎三昧體深廣具德、二「大聖其有」下歎業用。於中，初歎上救三途人天等；二發菩提心歎上益菩薩用，謂從信行終至道場等。第五問答顯名中，答有三名：初一總名普眼平等法門，見法界故。障無不盡云捨，理無不證名得。二淨般若，約智離障。三淨嚴，約境證德。「善男子」下釋立所由，良以此德當其第六般若位故。第六「大聖」下問答辨業用。答中有二十三句：初六句明於器世間自在、二「見一切佛」下十一句明於智正覺世間自在、三「大悲攝」下六句明於眾生世間自在。第七結己唯一可知。

Fourth, from "entered correctly into samādhi" onwards directly shows the dharmadhātu. Within this are seven [parts]: first, distinguishing the essence of the Dharma; second, showing the karmic functions of the dharmadhātu; third, causing Sudhana to contemplate and realise the dharmadhātu; fourth, emerging from samādhi and praising the virtues; fifth, questions and answers revealing the name; sixth, questions and answers revealing the function; seventh, concluding that [the monk] only knows this single [dharmamukha]. In the first [part], the body is settled and motionless, and the mind is tranquil without sensory perceptions. The seven evolutive consciousnesses have ceased, and only the eighth [consciousness] maintains the physical body. Because of the power of the preparatory vows made prior to samādhi, various karmic functions are caused to arise from the body in samādhi. In the Perfect Teaching, because the dharmadhātu is fused, embraced, sovereign, and unobstructed, the karmic functions are non-localized and have never arisen from thoughts. In all, there are fourteen gates. First, emitting an assembly of elders and so forth from beneath the feet clarifies that at the beginning of practice, giving comes foremost. Second, emitting kṣatriyas and so forth from both knees: fully stated, they are kṣatriyas. Kṣa is translated here as "land" or "field"; triya is translated here as "master"—thus the royal caste. The royal caste converts people through merit; brahmins transform and guide through wisdom. Third, emitting ṛṣis from the waist: because they mostly cling to annihilationism and eternalism, they are emitted from both sides. With a three-pronged staff they reside in peace above, carrying water-pots used for washing and purification. Non-Buddhists of the Western Regions mostly carry these pots and staffs. Fourth, emitting nāgas from the flanks. Fifth, emitting asuras from the svastika on the chest. Sixth, emitting the two vehicles from the back: because they turn their backs to the face of the Mahāyāna. These [beings] covet others' wealth, so they are cured through the contemplation of loving-kindness. For those who harbor anger toward inanimate objects, they are taught the contemplation of conditioned origination. For those who are foolish with wrong views, they are taught to skillfully contemplate that the essence of phenomena is without a dual self. Seventh, emitting yakṣas from the shoulders. Eighth, emitting kiṃnaras and so forth from the abdomen. Ninth, emitting cakravartins from the mouth. Tenth, emitting the sun from both eyes. Eleventh, emitting Śakra from between the eyebrows. Twelfth, emitting Brahmā from the forehead. Thirteenth, emitting bodhisattvas from the head, teaching and transforming sentient beings with the ten pāramitās. Fourteenth, emitting Buddhas from the crown of the head: clarifying the supreme excellence of the ultimate fruition. Within this are two [parts]: first, the twelve stages embracing the assembly of bodhisattvas; second, the twenty matters embracing the assorted classes of beings. In the former, first, the teaching of equanimity causes bodhisattvas of the bodhimaṇḍa quickly to achieve the Buddha-fruition, equal to all the ancient Buddhas. Second, the universal gate teaching: the causal stages being complete, it causes the specific to be integrated into the universal. Third, the universally adorned teaching: having been consecrated and received the rank, the universally adorned Dharma-gate is conferred upon the ninth stage, causing them to cultivate and study it. Fourth, the solid mountain teaching: in the eighth abiding, the three karmas are perfected free from faults, being unshakeable. Furthermore, it causes them not to abandon this unshakeability while advancing to receive the ninth [stage's] unimpeded preaching of Dharma; hence it is called "solid as a mountain". Fifth, the ocean-store: conferring the ocean-store of non-arising of the eighth abiding upon the seventh, causing them to cultivate and study it. Sixth, the universal sphere teaching: conferring the Dharma of the objects of meditation skillfully pervaded in the seventh abiding upon the sixth, causing them to cultivate and study it. Seventh, the teaching of the sound of the intrinsic nature stage: the intrinsic nature of praise and blame in the sixth abiding being merely verbal sound, it is conferred upon the fifth abiding, causing them to cultivate and study it. Eighth, the teaching of according with the world: causing the fourth abiding to advance and cultivate the fifth abiding, according with worldly sciences such as the five branches of knowledge. Ninth, the teaching of revulsion: causing the third abiding to become repulsed by the world and turn toward the fourth, the supramundane abiding. Tenth, nurturing the Dharma-store: causing this [stage] to uphold the third abiding, because it is the profound Dharma of the dhāraṇī of hearing and retention. Eleventh, the teaching of vigor: rousing this initial mind, causing it to advance further and cultivate up to the subsequent [stages]. Twelfth, practice of faith: regarding bodhisattvas in the faith [stages] prior to the abidings, why are they not called bodhisattvas? Because they have not yet formed a stage, being merely practice. As for "inexhaustible teaching", it causes them to cultivate the inexhaustible practices of Samantabhadra. Question: According to this text, upon completing the ten abidings one immediately arrives at the bodhimaṇḍa and achieves Buddhahood, without mentioning the ten practices and so forth; why is this? Answer: These are the ten abidings of Samantabhadra, which subsume all subsequent stages within them, showing that one stage is all stages. Therefore, upon the completion of one stage, one immediately reaches the Buddha-bhūmi, just as achieving Buddhahood after the ten practices and so forth above is the same as this. This is the gate of subsuming stages through stages. If one subsumes stages through practice, then upon the perfection of the mind of the ten faiths one achieves Buddhahood, as stated in the "Bhadraśrī Chapter". This single track does not exist anywhere outside this Perfect Teaching; it is precisely a grand precedent of the One Vehicle school. The twenty gates below are because the gods are all vessels for entering the dharmadhātu, not worldly phenomena. First, although the Akaniṣṭha Heaven has long life, it ultimately comes to an end; now, the inexhaustible teaching of the equality of the dharmakāya is spoken for them. Second, Brahmā of the first dhyāna possesses loving-kindness that is not universal; great loving-kindness universally covering sentient beings is spoken for him. Third, although the Sovereign Heaven (Paranirmitavaśavartin) has great worldly power, it ultimately perishes; the power of the dharmakāya to generate roots of goodness is spoken for them. Fourth, setting up the banner of the true Dharma to subdue their deviant minds; this is also subsumed under the Paranirmitavaśavartin Heaven. Fifth, Nirmāṇarati: they themselves mentally create instruments of pleasure; pure mindfulness is spoken for them, causing them to be mindful of the Dharma-gate. Sixth, because supramundane pure inclination is spoken for them, causing them to distance themselves from holding hands with a lustful mind. Seventh, Yāma: their joy and happiness are ultimately impermanent; the joy of the true supramundane Dharma is spoken for them. Eighth, they cling to the conditioned adornments of dwelling on the earth; the emptiness of intrinsic nature adorned with merit and wisdom is spoken for them. Ninth, causing these yakṣas to abandon evil and protect the lives of sentient beings; hence it is called "joy". Tenth, they belong to the gods and are not sovereign; complete supramundane Dharma-joy, not subservient to others, is spoken for them. Eleventh, the asuras have great power and are subdued by the devas; the vast realm of the supramundane dharmakāya, which nothing can surpass, is spoken for them. Twelfth, although the garuḍas have great power, they only roam in one realm; now, the garuḍa of the dharmakāya covering measureless realms is spoken for them. Thirteenth, kiṃnaras make music, foolishly clinging without benefit; superior supramundane wisdom that benefits beings is spoken for them, so that self and other are both joyful. Fourteenth, human kings are attached to the five worldly desires; the faults of desires are spoken for them, calling them "not to be enjoyed". Fifteenth, nāgas suffer from the afflictions of hot sand, garuḍas, and so forth; selflessness is spoken for them, causing them to rejoice. Sixteenth, mahoragas have a bad nature but are inclined toward quietude in actions; therefore, profound tranquility is spoken for them. Seventeenth, the hells: their minds are distracted, oppressed by suffering; the Dharma is spoken for them to settle their minds and cause them to attain right mindfulness. Eighteenth, wisdom is spoken to remedy delusion. Nineteenth, in the realm of King Yama, the instruments of torment are terrifying; the Dharma is spoken to eliminate them, hence called "fearlessness". Twentieth, hungry ghosts are famished and parched, always having evil cravings; the Dharma is spoken to reverse this. As for "all causing sentient beings" onwards, this concludes what was spoken above, all turning toward the gate of supramundane noble ones, clarifying that the benefits of emitting light can be known. Third, from "at that time Sudhana" onwards clarifies Sudhana's contemplation, vision, and attainment of the Dharma, within which are two [parts]: first, contemplating the monk's body, clarifying the realization of the person-dharmadhātu; second, from "mindful of that samādhi" onwards, realizing the Dharma. Within the dharmadhātu are four phrases: the first phrase is mindfulness of that Dharma-essence. The second is contemplating the unfathomability of the karmic functions. The third is contemplating the depth and vastness of its great functions. "Measureless" clarifies that the emissions from the fourteen places mentioned above are vast and numerous. "Actionless" clarifies that it is without exertion, revealing its profundity. Fourth, from "observing the dharmadhātu" onwards clarifies that from which the Dharma arises: the adornment and wisdom of the dharmadhātu are the causal power, and relying on Buddha-wisdom and so forth is the conditioning power. Manifesting the deeds performed such as emerging and generating clarifies that Sudhana fully grasped their origin, and therefore completely knew them. Fourth, in emerging from samādhi and praising the virtues are two [parts]: first, emerging from samādhi—the matters of benefiting are finished. Six months and six days represents the sixth abiding. Second, from "at that time Sudhana" onwards clarifies the verbal praise of virtues. Within this are two [parts]: first, ten phrases praising the samādhi's essence as deep, vast, and complete in virtue; second, from "O Great Sage, whoever..." onwards praises the karmic functions. Within this, first it praises the rescue of the three destinies, humans, devas, and so forth above; second, generating the bodhi-mind praises the function of benefiting bodhisattvas above, referring to [the stages] from the practice of faith up to the bodhimaṇḍa and so forth. Fifth, in the questions and answers revealing the name, the answer has three names: the first is universally called the Dharma-gate of the Universal Eye Equanimity, because of seeing the dharmadhātu. Obstacles being entirely eliminated is called "abandoning"; the principle being entirely realised is called "attaining". Second, pure prajñā, in terms of wisdom transcending obstacles. Third, pure adornment, in terms of the objective realm realising virtues. From "Good son" onwards explains the reason for its establishment, truly because this virtue corresponds to his sixth prajñā stage. Sixth, from "Great Sage" onwards, the questions and answers distinguish the karmic functions. Within the answer are twenty-three phrases: the first six phrases clarify sovereignty over the vessel world; second, the eleven phrases from "seeing all Buddhas" onwards clarify sovereignty over the world of enlightened wisdom; third, the six phrases from "embraced by great compassion" onwards clarify sovereignty over the world of sentient beings. Seventh, concluding that he only knows this single [dharmamukha] can be understood.