華嚴經探玄記 18.97

18.97

第四「時彼仙人」下明示法界中二：初歎發心為授法方便，於中三：初仙人歎有十句，明善財大志所作德；二眷屬供禮歎亦十句，明善財廣益眾生；三「時彼仙告大眾」下結歎大心當成大果。二「告善財」下正授法界，於中四：初示法門名體，以此位中高出功用之表，故云幢。然不為相惑所動，故云無壞。智慧是其法體。是故天竺本名無能勝幢菩薩解脫。又此仙人定慧作用勝出無屈，故以為名。二辨其業用中，先問中境界者，問其業用分齊也。「則申右手」下示用現答。摩頂執手，是加持之相。於中三：初入廣處見佛聞法以修大行。二「或自見」下復多時以修勝行。三明法門照得益之相，有十句五對，初一總、後四別。能照皆是無壞幢之別義，因照所得皆是明淨藏異德。以此明淨，梵本名為毘盧遮那藏，是故該攝也。三「放手」下明息用歸本。放手者，令其出觀。還在本處者，不移此處而見十方故。處既還本，時亦未經一日。是故於一時一處頓修成十方多劫行成者，皆善友圓教法門力也。是故善財一生至究竟位者，良由此等也。下文云「一切諸佛無量劫修善財一生皆得」者，亦由是也。是故普賢位中，或無量不可說劫修，非唯三祇，如法力加持所經時劫；或一生一念，如本時等。皆無定限，可准通之。汝憶念者，問觀中事。唯然者，正憶不忘。知識力者，是勝位加持，顯非自力，則答所由。四「我唯」下結己所知，明授法即盡，更無遺惜故。

Fourth, from "then that rishi" onward, in clearly revealing the dharmadhātu, there are two: first, praising his generation of the mind as an expedient for transmitting the Dharma, in which there are three: first, the rishi's praise has ten sentences, explaining the virtues wrought by Sudhana's great aspiration; second, the offerings, prostrations, and praise of the retinue also have ten sentences, explaining Sudhana's vast benefit to sentient beings; third, from "then that rishi addressed the great assembly" onward concludes by praising that the great mind will achieve the great fruit. Second, from "addressed Sudhana" onward directly transmits the dharmadhātu, within which there are four: first, revealing the name and essence of the teaching: because in this stage he rises high above active effort, it is called a "banner"; yet not being moved by characteristics and delusions, it is called "indestructible"; wisdom is its teaching-essence. Therefore the Indian text names it "the bodhisattva liberation of the banner of the invincible." Furthermore, because this rishi's functioning of samādhi and wisdom is superior, outstanding, and unyielding, it is taken as its name. Second, in discerning its karmic function, first, "the realm" in the inquiry asks about the limits and scope of its karmic function. From "then he stretched out his right hand" onward reveals the function and presents the reply. Rubbing the crown of the head and taking the hand are the marks of adhiṣṭhāna (empowerment). Within it there are three: first, entering vast places to see Buddhas and hear the Dharma so as to cultivate great practices; second, from "or saw himself" onward, again for a long time cultivating superior practices; third, explaining the marks of the teaching illuminating and obtaining benefits, which has ten sentences forming five pairs: the first pair is general, and the latter four are specific. What can illuminate are all specific meanings of the "indestructible banner"; what is obtained due to the illumination are all distinct virtues of the "radiant and pure treasury." Because of this radiance and purity, the Sanskrit text names it "Vairocana-garbha" (Vairocanagārbha); therefore it encompasses them. Third, from "releasing his hand" onward explains the cessation of function and return to the origin. "Releasing his hand" causes him to emerge from contemplation. "Remaining in his original place" is because without moving from this place he sees the ten directions. Since the place has returned to the origin, the time has also not yet exceeded a single day. Therefore, in a single time and a single place suddenly cultivating and perfecting practices of the ten directions across many kalpas is entirely the power of the good friend's teaching of the Perfect Teaching. Hence, that Sudhana reached the ultimate stage within a single lifetime was truly due to such things as these. The passage below says, "Cultivated by all Buddhas for immeasurable kalpas, Sudhana obtained it all within a single lifetime," which is also due to this. Therefore, in the stage of Samantabhadra, one may cultivate for immeasurable, ineffable kalpas—not merely three [asaṃkhyeya-]kalpas, as in the time and kalpas passed through the empowerment of the Dharma's power; or it may be a single lifetime or a single thought-moment, as with the original time, etc. None of these have fixed limits, and this can be universally applied by analogy. "Do you remember?" asks about the events within the contemplation. "Indeed" means correctly remembering and not forgetting. "The power of the spiritual friend" is the empowerment of the superior stage, revealing that it was not by his own power, thereby answering the cause. Fourth, from "I only..." onward concludes with what he himself knows, explaining that the transmission of the Dharma is exhausted, with nothing held back or begrudged.