華嚴經探玄記 19.100

19.100

第四「時彼地神則以」下示己法界，於中五：初示體、二顯名、三業用、四因緣、五結位。初中，以善財宿世善根悉皆迴向大菩提故，是故在此道場菩提樹下藏中安住，則是菩提心藏也。今欲證地，加令總現，則一切善根皆在此處。二我已成等顯法名者，以住持不失，成佛決定，名不壞藏。三「我於」下明其業用，於中十句：初一句總，謂常護者持彼所行故。下九別顯內，一智深證；二滿大願；三淨妙行；四出勝通；五具德力；六成堅法；七聞佛說，以守護行增，是故聞佛與記之法；八下以法化；九上受佛力。四「乃往」下明得法因緣，於中三：初往古時處、二「修習」下得法增廣、三「於其中」下更遇諸佛，皆於道場成正覺處恒作供養等，以其主當此門故也。五「我唯」下結己自位。

Fourth, from "Then that earth deity thereupon with..." onward demonstrates his own dharmadhātu, within which there are five parts: first, demonstrating the essence; second, revealing the name; third, the karmic function; fourth, the causes and conditions; fifth, concluding the stage. In the first, because Sudhana's roots of goodness from past lives were all dedicated to great bodhi, for this reason he firmly abides within the treasury beneath the bodhi tree of this bodhimanda, which is the treasury of the bodhicitta. Now, wishing to realize the bhūmi, he is empowered so that all manifest, meaning that all roots of goodness are present in this place. Second, from "I have accomplished..." onward, which reveals the name of the Dharma, because it is preserved without loss and Buddhahood is certain, it is called the indestructible treasury. Third, from "I, regarding..." onward clarifies its karmic function, within which there are ten phrases: the first phrase is general, meaning "constantly protecting" because he preserves what they practice. Within the specific clarification of the following nine: first, deep realization through wisdom; second, fulfilling the great vow; third, purifying marvelous practices; fourth, producing superior superknowledges; fifth, possessing virtuous power; sixth, accomplishing firm dharmas; seventh, hearing the Buddha's preaching, because as his practice of guarding increases, he therefore hears the Dharma of the Buddha bestowing prophecies; eighth, descending to transform [beings] with the Dharma; ninth, ascending to receive the Buddha's power. Fourth, from "In the distant past" onward clarifies the causes and conditions for obtaining the Dharma, within which there are three: first, the past time and place; second, from "cultivating" onward, the increase and expansion of the Dharma obtained; third, from "therein" onward, encountering further Buddhas, always making offerings and so forth at the places where they achieved correct awakening in the bodhimanda, because he presides over this approach. Fifth, from "I only" onward concludes his own stage.