華嚴經探玄記 19.116

19.116

「見彼夜天」下則是第四示己法界，於中有四：一體狀、二業用、三出因、四結名。初中，身安寶座智處法門，謂依法界身，現普光幢差別人法，以益眾生。令其喜悅，為法門之狀。二「一切毛孔」下明業用，於中有三：先現大業用、二明善財覩見、三善財偈讚。初中有三：初毛孔出身雲，行十度以化眾生。二從「又於一切毛孔顯現」下明於毛孔夜天自現所修本行，以任持不失故。三從「又一切毛孔出無量身雲」下明現諸趣身雲說夜天本行。初中三：先總、二「所謂」下別辨十度、三「如顯現」下類通餘法。別中十度即為十段，可知。就第二現夜天本中，初總；二「行檀」下別顯十度，前六可知，方便、願、力中各五句：一標行體、二修行身、三所修行、四行離障、五行本因。智波羅蜜中，先舉智度分齊、二「隨順」下顯所知法。就第三現諸趣身雲說夜天本行中有四：初明所出身雲、二明所說本行、三明以種種聲說、四明說法利益。初中，先總舉、二「所謂」下別顯。別中，始從阿迦尼吒，下至金剛力士，有六十類眾充滿法界，可知。二「為一切眾生」下顯所說功德，有三：初明積劫之行、二「得諸三昧」下明所得通明、三「得諸菩薩」下明所得行位。三「如是等類」下明以聲說中三：初總舉、二「所謂」下別辨二十四種音聲、三「以如是」下結說。四「彼一一身雲」下明說法利益中，初嚴土益；二「無量」下利生益，有六位漸次益，可知。第二善財見聞證入法界，於中三：先辨所見聞；二「正念」下正證法界；三「何以」下釋成證因，有十種所由可知。第三善財偈讚中，先明說偈所因、後正以偈讚。十偈分五：初二歎依勝因現用益、次二歎依法身現化益、次二益物無著、次二歎依定現奇益、後二總結現身說法益。第三「歎已白言」下明得法因緣，於中二：先興二問，一問發心時、二問得法久近。答二：初偈頌、後結會。前中有八十九頌半，分為二：先有七十七頌半答發心時節、二從「功德幢佛」下十二頌答得法久近。前中有十復次，初寂靜音劫中有五，初八頌顯夜天本身。二從「日沒」下十一頌明見最初佛。三從「我時」下三頌明往到佛所。四從「時彼如來」下三頌明聞法發心。未曾忘失者，明不退也。五「從是後」下五頌明發心。後於彼劫中所供諸佛，略列十佛以顯本數。未得惠眼者，明在信位中，未得十解正惠眼故。二天勝妙劫中四頌半。未離五欲者，未得正解，猶著欲樂。三莊嚴梵音劫中有五頌半。猶未了真實者，未到十行位中如實而行真實行故。四歡喜德劫中有五頌半。猶未得妙智等者，未得巧便十迴向智稱法界等無量迴向。五寂靜惠劫中五頌半。猶未解真法等者，未得地上本智證解真如法，亦未得後得智遊剎供佛等。六香燈雲劫中有五頌。成八正道者，得初地見道故也。七明淨堅固劫中有六頌。嚴淨最勝道者，明二三四五地中勝道行成，未得六地緣生深順忍也。八勝王劫中有五頌。於彼正道者，在於六地修緣生中道觀。九千功德劫中有五頌半，在七地位，未得八地無生忍故也。十無著莊嚴劫中有五頌，明供佛。二「功德幢如來」下十二頌正明得此法門。初陀羅尼念力等者，明九地得四無礙解及持成就，領受如來所說法雨。二我得明淨眼三昧陀羅尼者，明得十地法門。一一見佛者，攝報果中見佛也。心淨如空者，明微細障亦盡也。得佛力者，則十地受位墮在佛數也。「觀察」下明大悲攝物德。法雲波羅蜜等，結位名也。「佛子」下二頌結成普賢行位，該通一切也。二結會古今中，初法會人、二顯己發心益、三「乃至」下明得法益生、第四「我唯」下結己自分。

From "seeing that night goddess" onward is the fourth part, showing her own dharmadhātu, which contains four [subsections]: first, the essence and characteristics; second, the karmic function; third, revealing the causes; fourth, concluding with the name. In the first, the physical resting on the jeweled seat and the wisdom abiding in the teaching, meaning that relying on the dharmadhātu body, she manifests differences of persons and teachings within the banner of universal light to benefit sentient beings. Causing them to rejoice is the characteristic of this teaching. Second, from "all pores" onward explains the karmic function, which contains three: first, manifesting great karmic functions; second, explaining Sudhana's seeing them; third, Sudhana's verse praise. The first contains three: first, clouds of bodies emerge from the pores, practicing the ten pāramitās to transform sentient beings. Second, from "moreover, from all pores manifested" onward explains that in the pores the night goddess herself manifests her original practices cultivations, because they are sustained without loss. Third, from "moreover, from all pores clouds of immeasurable bodies emerged" onward explains manifesting clouds of bodies in various destinies to speak of the night goddess's original practices. In the first of these there are three: first, general; second, from "namely" onward, distinguishing the ten pāramitās individually; third, from "as manifested" onward, analogously applying to the remaining dharmas. The individual ten pāramitās form ten sections, which can be understood. In the second, manifesting the night goddess's original [practices], first is general; second, from "practicing dāna" onward, individually revealing the ten pāramitās, the first six being clear; in upāya, vow, and power there are five phrases each: 1. indicating the essence of practice, 2. the cultivating body, 3. the practices cultivated, 4. practices departing from hindrances, 5. the original causes of practice. In the jñāna-pāramitā, first the scope of the wisdom pāramitā is presented; second, from "according with" onward reveals the dharmas known. In the third, manifesting clouds of bodies of various destinies speaking of the night goddess's original practices, there are four: first, explaining the clouds of bodies that emerge; second, explaining the original practices spoken; third, explaining their speaking with various voices; fourth, explaining the benefits of expounding the Dharma. In the first, first generally presenting, and second, from "namely" onward, individually revealing. In the individual, beginning from Akaniṣṭha down to the Vajra warriors, there are sixty classes of assemblies filling the dharmadhātu, as can be known. Second, from "for all sentient beings" onward reveals the merits spoken, having three: first, explaining the practices accumulated over kalpas; second, from "attaining samādhis" onward explains the supernormal knowledges attained; third, from "attaining the bodhisattvas'" onward explains the stages of practice attained. Third, from "such classes" onward explains the speaking with voices, in three: first, general presentation; second, from "namely" onward, individually distinguishing the twenty-four kinds of sounds; third, from "with such" onward concludes the exposition. Fourth, from "each of those clouds of bodies" onward explains the benefits of expounding the Dharma, wherein first are the benefits of purifying lands; second, from "immeasurable" onward are the benefits of benefiting sentient beings, with six stages of progressive benefits, as can be known. Second, Sudhana's seeing, hearing, and realizing entry into the dharmadhātu, contains three: first, distinguishing what was seen and heard; second, from "proper mindfulness" onward directly realizing the dharmadhātu; third, from "why" onward explains the causes of realization, with ten reasons, as can be known. Third, in Sudhana's verse praise, first the reason for speaking the verses is explained; then he directly praises with verses. The ten verses are divided into five: the first two praise the manifestation of functional benefit based on superior causes; the next two praise the manifestation of transformational benefit based on the dharmakāya; the next two are benefiting beings without attachment; the next two praise the manifestation of extraordinary benefit based on samādhi; the last two summarize the benefits of manifesting bodies and expounding the Dharma. Third, from "having praised, spoke:" onward explains the causes and conditions of attaining the Dharma, containing two: first, raising two questions—one asking about the time of arousing the mind, and the second asking how long ago the Dharma was attained. The answer has two: first, verses; later, a concluding identification. In the former there are eighty-nine and a half verses, divided into two: first, seventy-seven and a half verses answer the time period of arousing the mind; second, from "Merit Banner Buddha" onward, twelve verses answer how long ago the Dharma was attained. In the former there are ten iterations. First, in the Kalpa of the Sound of Stillness there are five: the first eight verses show the night goddess's original body. Second, from "the sun set" onward, eleven verses explain seeing the first Buddha. Third, from "I at that time" onward, three verses explain going to the Buddha's place. Fourth, from "at that time that Tathāgata" onward, three verses explain hearing the Dharma and arousing the mind. "Never having forgotten" explains non-retrogression. Fifth, from "after this" onward, five verses explain arousing the mind. Later, regarding the Buddhas worshipped during that kalpa, ten Buddhas are briefly listed to show the original number. "Not having attained the eye of wisdom" explains that being in the stages of faith, she had not yet attained the correct eye of wisdom of the ten understandings. Second, in the Kalpa of Heavenly Excellence there are four and a half verses. "Not having departed from the five desires" means not having attained correct understanding and still clinging to desire and pleasure. Third, in the Kalpa of Adorned Brahmā Sound there are five and a half verses. "Still not comprehending reality" means not yet having reached the stage of the ten practices to truly practice real practice in accord with reality. Fourth, in the Kalpa of Joyful Virtue there are five and a half verses. "Still not attaining wondrous wisdom, etc." means not yet having attained the skillful wisdom of the ten dedications that matches the immeasurable dedications of the dharmadhātu. Fifth, in the Kalpa of Tranquil Wisdom there are five and a half verses. "Still not understanding the true Dharma, etc." means not yet having attained the fundamental wisdom above the bhūmis to realize and understand the dharma of true suchness, nor having attained subsequent wisdom to travel through realms, make offerings to Buddhas, and so on. Sixth, in the Kalpa of Incense Lamp Cloud there are five verses. "Fulfilling the eightfold noble path" means attaining the path of seeing on the first bhūmi. Seventh, in the Kalpa of Bright and Pure Firmness there are six verses. "Purifying the most supreme path" explains that on the second, third, fourth, and fifth bhūmis, the superior path's practice is accomplished, but she had not yet attained the deep compliant endurance of dependent origination of the sixth bhūmi. Eighth, in the Kalpa of the Supreme King there are five verses. "In that noble path" means being on the sixth bhūmi, contemplating the Middle Way of dependent origination. Ninth, in the Kalpa of a Thousand Merits there are five and a half verses; being at the level of the seventh bhūmi, she had not yet attained the unproduced endurance of the eighth bhūmi. Tenth, in the Kalpa of Unattached Adornment there are five verses, explaining the offerings to Buddhas. Second, from "Merit Banner Tathāgata" onward, twelve verses directly explain attaining this teaching. First, "dhāraṇī, power of mindfulness, etc." explains that on the ninth bhūmi one attains the four unhindered understandings and the perfection of retention, receiving the rain of Dharma expounded by the Tathāgata. Second, "I attained the bright, pure eye samādhi-dhāraṇī" explains attaining the teaching of the tenth bhūmi. "Seeing each and every Buddha" means seeing Buddhas in the saṃbhogakāya fruition. "Mind pure like space" explains that subtle hindrances are also extinguished. "Attaining the Buddha's powers" means receiving the rank on the tenth bhūmi and falling into the tally of Buddhas. From "observing" onward explains the virtue of gathering beings through great compassion. "Dharmamegha-pāramitā, etc." concludes with the name of the stage. From "O Son of the Buddha" onward, two verses conclude with the stage of Samantabhadra's practice, encompassing everything. Second, in concluding and identifying past and present: first, the persons of the Dharma assembly; second, showing the benefit of one's own arousing of the mind; third, from "and even" onward explains attaining the Dharma to benefit sentient beings; fourth, from "I only" onward concludes with her own particular share.