華嚴經探玄記 19.111

19.111

第四「答言」下示己法界，於中有五：初歎法器、二示法方便、三顯法名體、四辨法業用、五結己自分。初中歎發心，能問依地之行及行所依地。二示法前方便行，於中三，謂標、辨、結。辨釋中十行內，初一總，謂依定見佛；餘九別，一見佛色身；次知佛功德身；次知佛光明身；次見佛毛光益物身；次見佛毛孔現光身；次見佛身業化；次二語業化，一廣、一深；末後一總結神力。三「我已成」下顯法名體中，寂滅定樂，本智內證也。精進者，後智策修也。准下，以四禪四勤為其體性。四「悉見三世」下明業用中三：初釋寂滅義、二禪樂義、三精進義。初見佛無著，釋寂滅義。於中初十句見佛依正主伴無著；二「何以」下徵責釋成亦有十句，於中初三妙絕三際、次一迴超言表、次二性離虛實、次二體無改變、後二一性無性。此明所見色身等則如此平等，是故不著也。二「我如是了知」下明得禪定業，於中初牒前起後；二「正受」下正顯得定樂。正受初禪，明定體。滅意業者，明所離，滅意業中欲惡等也。得寂智等，是所得樂也。二禪中滅生死覺觀，不廢攝生。三禪中滅煩惱苦，故得真樂也。依第四禪，增長大菩提心，「出生」下增成餘行。三「我如是修習」下釋精進義，一菩薩依禪化眾生故名精進。又化眾生令離放逸亦名精進。初化在家令離放逸，有十二種想；二化出家離放逸；三「又復」下歎近善友，令勤斷二惡、勤修二善。五「我唯」下結己自分。

Fourth, from "She answered, saying" onward, revealing her own dharmadhātu, in which there are five parts: first, praising the Dharma vessel; second, indicating the preparatory practice for the Dharma; third, revealing the name and essence of the Dharma; fourth, distinguishing the karmic function of the Dharma; fifth, concluding with her own assigned role. In the first part, praising the aspiration, [he] is able to ask about the practice relying on the bhūmi and the bhūmi upon which the practice relies. Second, indicating the preparatory practice prior to the Dharma, in which there are three parts: namely, indicating, distinguishing, and concluding. In distinguishing and explaining, within the ten practices: the first is general, namely seeing the Buddha relying on samādhi; the remaining nine are specific: first, seeing the Buddha's physical form body; next, knowing the Buddha's body of virtues; next, knowing the Buddha's body of light; next, seeing the Buddha's body whose pore-lights benefit beings; next, seeing the Buddha's body displaying light from the pores; next, seeing the Buddha's bodily karmic transformations; the next two on vocal karmic transformations, one vast and one profound; the final one generally concludes with supernatural power. Third, from "I have already accomplished..." onward, in revealing the name and essence of the Dharma: the joy of quiescent meditation is the internal realization of fundamental wisdom. Energy is the spurring cultivation of subsequent wisdom. In accordance with what follows, the four dhyānas and the four right efforts constitute its essence. Fourth, from "completely seeing the three times..." onward, in clarifying the karmic function there are three parts: first, explaining the meaning of quiescence; second, the meaning of dhyāna joy; third, the meaning of energy. First, seeing the Buddha without attachment explains the meaning of quiescence. In this, the first ten phrases on seeing the Buddha's primary and secondary, master and retinue, are without attachment; second, from "Why is this?" onward, interrogating and explaining to complete [the sense] also has ten phrases, in which the first three wondrously transcend the three temporal bounds, the next one completely surpasses what words can express, the next two have a nature free from unreality and reality, the next two have an essence without change, and the last two are of a single nature that has no nature. This clarifies that the seen physical form body and so forth are thus equal, and for this reason there is no attachment. Second, from "I, knowing thus..." onward, in clarifying the karmic work of attaining dhyāna: in this, it first restates what precedes to introduce what follows; second, from "properly receiving" onward, directly reveals attaining dhyāna joy. Properly receiving the first dhyāna clarifies the essence of the absorption. Eliminating mental karma clarifies what is relinquished, extinguishing desire, evil, and so forth within mental karma. Attaining quiescent wisdom and so forth is the joy attained. In the second dhyāna, eliminating the investigation and reflection of birth and death does not abandon gathering beings. In the third dhyāna, eliminating the suffering of afflictions, she therefore attains true joy. Relying on the fourth dhyāna, she increases the great bodhicitta; from "giving rise to..." onward, she enhances and completes the remaining practices. Third, from "I, practicing thus..." onward, explaining the meaning of energy: first, because the bodhisattva transforms sentient beings relying on dhyāna, it is called energy. Furthermore, transforming sentient beings to cause them to be free from heedlessness is also called energy. First, transforming householders to be free from heedlessness has twelve kinds of reflections; second, transforming renunciants to be free from heedlessness; third, from "furthermore" onward, praising drawing near to good friends, causing them to diligently sever the two evils and diligently cultivate the two goods. Fifth, from "I only..." onward, she concludes with her own assigned role.