華嚴經探玄記 18.92

18.92

第四「答言」下正示法界，於中有四，初舉法門體用、二明因緣厚薄、三來果久近、四顯法門名字。初中四：初一句舉法門體、二「若見聞」下明其勝用、三「東方」下顯佛被益、四「我此大眾」下明眷屬行成。二往因厚薄中，先問、後答。答中二：初舉過去所事諸佛，涅槃中八恒佛所，此位中多於彼也。二「了知」下十句明所成法界行德。三來果久近中，亦先問、後答。答中三：初不為限齊故發心。二「欲教化一切」下正為作無齊限事故發心，於中各有十四事，相翻可知。三「是故」下結自修行。無限齊故，不辨自身成佛期。問：若爾，豈可成耶？答：菩薩闡提亦不成故，眾生須成。亦現成故、望自證理無成不成故。四顯法名字中，先問、後答。言離憂安穩幢者，大心多劫遭苦無憂，造修正行安穩無倦，大志獨拔是故云幢。天竺本名無憂建立幢。「我唯」下結己可知。

Fourth, from "replied" onward directly reveals the dharmadhātu, in which there are four [parts]: first, adducing the essence and function of the teaching; second, explaining the depth or shallowness of the causal conditions; third, the distance or proximity of the coming fruit; fourth, displaying the name of the teaching. Within the first there are four: first, a single sentence adduces the essence of the teaching; second, from "if seen or heard" onward explains its superior function; third, from "the eastern direction" onward reveals the benefits conferred by the Buddhas; fourth, from "this assembly of mine" onward explains the perfection of the practice of her retinue. In the second, on the depth or shallowness of past causes, there is first an inquiry, and then a reply. Within the reply there are two: first, adducing the past Buddhas served—in the [Mahāparinirvāṇa-]Sūtra it was at the abodes of Buddhas [numbering as the sands of] eight Gaṅgā [rivers], whereas in this stage they are more numerous than that. Second, from "clearly knew" onward, ten sentences explain the practice and virtues of the dharmadhātu that she had perfected. In the third, on the distance or proximity of the coming fruit, there is also first an inquiry, and then a reply. Within the reply there are three: first, generating the mind not for the sake of limits. Second, from "wishing to teach and transform all" onward, directly generating the mind for the sake of doing limitless deeds, wherein each has fourteen deeds, understandable as reciprocal inversions. Third, from "for this reason" onward concludes her own cultivation. Because it is limitless, she does not specify a timeframe for her own attainment of buddhahood. Question: If so, how could she ever attain it? Answer: Because an icchantika-bodhisattva also does not attain it, sentient beings must attain it. It is also because she attains it presently, and with respect to the reality personally realized, there is neither attainment nor non-attainment. In the fourth, displaying the name of the Dharma, there is first an inquiry, and then a reply. As for "the banner of peace and freedom from sorrow," encountering suffering for many kalpas with a great mind, she has no sorrow; practicing correct conduct peacefully and without weariness, with a great aspiration uniquely outstanding, it is therefore called a "banner." The Indian text names it "the banner established without sorrow." From "I only..." onward concludes about herself, as can be known.