華嚴經探玄記 19.120

19.120

第三見敬申請、第四示己法界，此二合辨，於中有四：初現法加證、二見用禮讚、三顯得法因緣、四結己自分。初中三：先示己法門身、二眉光加證、三善財則得法門。離垢者，眼瞙盡故。圓滿者，淨智具故，能見法也。二「得此三昧」下明見用禮讚中四：初見彼大用、二善財設禮、三天服本形、四善財偈讚。初中三：先明用所依處、二正明所現用相、三出用起所因。初處中亦三：一先微塵中見世界，顯因陀羅網重重之相；二世界中見眾生生死流轉；三分別塵內世界形類不同。此中世界趣淨者，眾生在染土中修淨土行故。趣不淨者，作不善業，向惡道故。又釋：趣淨者是劫增向淨故，趣不淨者劫減向穢故。淨不淨者，淨多穢少。不淨淨者，穢多淨少。又釋：前淨中有穢、後穢中有淨。二「如是等」下正明所現用相，於中二：先總顯；二「為地獄」下別辨，則辨中二：一為救苦、二為教化。前中三：初救惡道眾生苦、二救欲界天苦、三救人趣中苦。有二十種畏，非時受生畏者，是不值佛世生也。二「又復教化」下授之以法，謂四生三界通收一切也。三「滿足大願故」下十七句釋成化所由，謂何因菩薩遍諸塵內，於五趣四生常現其前，拔苦與樂？釋云：為滿足大願故。一一皆是一所由，准釋可知。二「爾時」下明善財喜敬設禮。三「夜天則捨」下明現本形，謂隱其實德，現夜天形。四善財偈讚中二十頌半，初一總頌；餘下別中，初九頌半歎夜天身光利益、二「喜目」下十頌述前所見。前中四：初三頌半歎身光益物、次二歎香寶光益、次二歎口眼光益、次二歎身普益物。二「喜目」下述前中四：初二述前指後光加證法、次一述所得三昧、次三述前夜天遍諸塵剎救攝眾生、後四頌述前夜天遍塵佛剎敬養如來。第三明得法因緣中二：先問、後答。就前問中，初總歎深奇；下別問法門，有三問：一問法門名字、二問得法久近、三問法門因行。二「善男子」下答中有二：初歎深難說、二「諦聽」下承力許說。前中二：初下位非分、二「何以」下徵顯上境。又初凡小不知、二責不知所以。「滿普賢」下示不知所由，以唯是修普賢行已成滿者大菩薩所知境故，非二乘等所知。文中略舉八句顯難知，明善財亦具此知，可得為器。謂以事廣故、理深故、時遠故，是此法門根芽深厚之相也。二許說中二：先誡聽許說中，諦聽者，誡聽不謬故。承力者，顯說所依故。二「佛子」下正說中，先長行、後偈頌。前中有三大段：初於離垢圓滿劫中供佛修行；二從「其後有劫」下於大光明劫中供佛修行；三從「如是等」下總結塵等劫中供佛修行。就初段中有十：一總舉本事、二顯本生處、三本生、父母、四本生之身、五佛興利益、六普賢引導、七德女興供、八聞經得益、九宿因堅固、十結會古今。就本生處中三：初通舉世界、二「彼世界東際」下於彼界中別顯一四天下、三「彼閻浮」下別顯一王都。三「時彼城中」下明其本生父母。四「彼有一女」下明本生之身。下明時人起惡，是佛興所因。五「時彼城北」下明佛興利益，於中先明道場處；二「最初妙德幢」下明佛興攝化，於中有四：一放光警覺。放光有十二重，漸次各令表知已後佛興。「佛子彼佛」下總結光益。二「滿七日」下動地集眾。三「一切金剛」下讚頌興供。四時「彼三世」下，明會眾說法。於中三：先菩薩眾會、二佛轉法輪、三「令無量」下明眾得益，有二：先明益眾、後「何以」下釋能益所由。前中初得人天益、二得二乘益、三「立眾生於勇猛」下明菩薩益。於中有十六句，初十令住十信位。發菩提心者，令進入十住位，以彼初是發心位故。菩薩道者，是十行位。淨波羅蜜者，是十迴向中令前十度行淨也。次令得初地乃至十地可知。大願殊勝，是等覺位中行。普賢願行者，是一乘無障礙普遍五位之行願也。「何以」下徵釋可知。六「爾時普賢」下明普賢引導，於中四：一身光映奪。二語告佛興。三「時彼眾生」下大眾歸心。四「時彼聖王」下明輪王趣詣，於中三：初昇身在空；二十偈普告，於中分四，初一總勸往詣、次五歎佛積德出世難值、次三明佛已出大利現前、後一令辨供供佛；三往佛設供。七「爾時妙德眼女」下明德女興供，於中三：初解嚴具奉佛。二變成寶蓋。三女見歡喜初者，若隨事言，以重佛故解身重服以散佛也；若表行言，以己所修福惠二嚴迴求佛果，故奉佛也。二「時莊嚴具」下明佛納受變成寶蓋。於中，初顯蓋莊嚴。如明淨樓閣者，舉下文彌勒樓觀為喻。二「於其蓋中」下明蓋內所現，於中四：初現盧舍那佛及菩薩眾等；二「又見一切諸劫」下明現餘剎餘佛；三見普賢業用。四見重重帝網世界，種種佛興，異異說法。三「時彼女見」下明見聞歡喜，以增善根，成於法器。八「爾時妙德幢佛」下明聞經得益，於中初舉佛所說主伴經，法輪約義、妙音約教。二明所得益，於中三：初得三昧益，先總、次別、後結。別中，略辨十二種。二「復得淨心」下明得淨心益，文略列三十四心。三「如是等」下明得法門，初如是等心出生者，明法門所依總舉；次別顯九種，後如是等，總結可知。九「善男子」下明宿因堅固。復於是前者，是離垢圓滿劫前曾造像已發堅心。十結會古今中三：初正會古今、二「善男子我以」下結所成益、三「恭敬供養」下明轉修勝行淨前法門。第二大段「其後有劫」下明大光明劫中供佛修行，於中三：先總舉；二「其最初」下別辨九佛各轉生供養聞經受持；三「佛子如是等」下最後佛邊所得法益。第三大段「佛子如是等世界微塵」下總結塵數劫中供佛修行。於中四：初供佛聞法；二「於一一」下得法攝行；三「於念念」下見佛行成；四「何以」下釋成行所由，以所說法多故，依法成行亦廣也。第二重頌中三十八頌半，初二頌與所得法門誡聽許說，餘正頌前文。於中，初二頌離垢劫中總數；二三十一頌半別顯，略列所供一百一十佛；三「如是等」下三頌結得法勸令速具；四「我唯」下結己自分。天竺本名現一切世間前教化眾生對見法門。

The third section, on seeing, revering, and requesting, and the fourth section, on revealing her own dharmadhātu, are treated together, within which there are four parts: first, manifesting the Dharma to confirm her realization; second, seeing her functions, prostrating, and praising; third, revealing the causes and conditions of obtaining the Dharma; fourth, concluding with her own assigned portion.

In the first part, there are three subdivisions: first, revealing the body of her own Dharma-gate; second, the light from between her eyebrows confirming realization; third, Sudhana thereby obtaining the Dharma-gate. "Free from defilement" (vimalā) means that the cataracts of his eyes are eradicated. "Complete" (paripūrṇa) means that pure wisdom is fully possessed, enabling him to see the Dharma.

Second, from "having attained this samādhi" onward, explains seeing her functions, prostrating, and praising, within which there are four: first, seeing her great functions; second, Sudhana offering prostrations; third, the goddess donning her original form; fourth, Sudhana's verses of praise. In the first of these, there are three: first, explaining the locus upon which the functions rely; second, properly explaining the characteristics of the functions manifested; third, identifying what gives rise to the functions. Within the first locus, there are also three: 1. first, seeing worlds within paramāṇus, revealing the layered and repeated characteristics of Indra's net; 2. seeing within the worlds the cyclic transmigration of sentient beings; 3. distinguishing the different shapes and types of worlds within the dust. Here, worlds "tending toward purity" are because sentient beings in defiled lands cultivate pure land practices. "Tending toward impurity" are because of committing unwholesome karma and heading toward the evil destinies. Another explanation: "tending toward purity" is because the kalpa is increasing toward purity; "tending toward impurity" is because the kalpa is decreasing toward defilement. "Pure-impure" has much purity and little defilement. "Impure-pure" has much defilement and little purity. Another explanation: in the former, there is defilement within purity; in the latter, there is purity within defilement. Second, from "and so forth" onward properly explains the characteristics of the functions manifested, within which are two: first, an overall revelation; second, from "for the sake of the hells" onward, a distinct analysis, within which are two: 1. to rescue from suffering; 2. to instruct and transform. Within the former are three: first, rescuing sentient beings of the evil destinies from suffering; second, rescuing gods of the desire realm from suffering; third, rescuing those in the human realm from suffering. There are twenty kinds of fears: the "fear of rebirth at an inopportune time" means being born when not encountering a buddha's appearance in the world. Second, from "and further instruct and transform" onward confers the Dharma upon them, meaning that it completely encompasses all in the four modes of birth and the three realms. Third, from "because of fulfilling great vows" onward has seventeen clauses explaining the reasons for transforming them, namely: for what reason does the bodhisattva constantly manifest before them in all dust motes, throughout the five destinies and four modes of birth, to extract suffering and give joy? The explanation says: "because of fulfilling great vows." Each clause is a distinct reason; by applying this explanation it can be known. Second, from "at that time" onward explains Sudhana's joyful reverence and offering of prostrations. Third, from "the night goddess then relinquished" onward explains manifesting her original form, meaning she concealed her actual virtue and manifested the form of a night goddess. Fourth, in Sudhana's verses of praise, there are twenty and a half stanzas: the first is a general stanza; the remaining distinct ones begin with nine and a half stanzas praising the benefits of the light of the night goddess's body; second, the ten stanzas from "Joyous Eyes" onward recount what was previously seen. In the former, there are four: the first three and a half stanzas praise her body's light benefiting beings; the next two praise the benefit of the light of fragrant jewels; the next two praise the benefit of the light of her mouth and eyes; the next two praise her body universally benefiting beings. Second, from "Joyous Eyes" onward recounting the previous [events] has four: the first two recount the earlier light confirming the Dharma following her pointing; the next one recounts the attained samādhi; the next three recount the previous night goddess pervading all dust-mote lands to rescue and gather sentient beings; the final four stanzas recount the previous night goddess pervading dust-mote buddha lands to revere and make offerings to the tathāgatas.

The third [main part], on explaining the causes and conditions of obtaining the Dharma, has two: first, inquiry; later, response. In the inquiry above, first there is an overall praise of its profound wonder; below, she is specifically asked about the Dharma-gate with three inquiries: 1. asking the name of the Dharma-gate; 2. asking how long ago the Dharma was attained; 3. asking about the causal practice of the Dharma-gate. Second, from "Good man" onward, in the response, there are two: first, praising it as profound and difficult to explain; second, from "listen attentively" onward, undertaking the power to agree to speak. In the former, there are two: first, it is not within the scope of lower stages; second, from "why is this" onward, questioning to reveal the higher realm. Furthermore, first the ordinary and Hinayana do not know it; second, it reproaches the reason they do not know it. From "fulfilling Samantabhadra" onward shows the reason they do not know it, because it is only the realm known by great bodhisattvas who have already completed the cultivation of Samantabhadra's practices, and not something known by the two vehicles and the like. In the text, eight clauses are briefly raised to show it is difficult to know, making clear that Sudhana also possesses this knowledge and can serve as a suitable vessel. That is, because the events are vast, the principle is profound, and the time is distant, these are the signs that the roots and shoots of this Dharma-gate are deep and thick. Second, in agreeing to speak, there are two: first, admonishing to listen and agreeing to speak; here, "listen attentively" is an admonition to listen without error. "Undertaking the power" reveals that upon which the speech relies. Second, from "O Son of the Buddha" onward, in the proper speech, there is prose first, followed by gāthā verses. The former contains three major sections: first, making offerings to buddhas and cultivating practices during the Free-from-Defilement-and-Complete Kalpa; second, from "subsequently there was a kalpa" onward, making offerings to buddhas and cultivating practices during the Great Radiance Kalpa; third, from "such as these" onward, concluding with making offerings to buddhas and cultivating practices during kalpas as numerous as dust motes. In the first section, there are ten items: 1. an overall presentation of past events; 2. revealing the original place of birth; 3. original birth and parents; 4. the body of original birth; 5. the benefits of the buddha's appearance; 6. Samantabhadra's guidance; 7. the virtuous woman presenting offerings; 8. hearing the sūtra and attaining benefits; 9. past causes becoming firm; 10. connecting and uniting the ancient and modern. Within the place of original birth are three: first, generally mentioning the world; second, from "the eastern limit of that world" onward, distinctively revealing one set of four continents within that world; third, from "that Jambūdvīpa" onward, distinctively revealing a royal capital. Third, from "at that time, in that city" onward explains her parents of original birth. Fourth, from "there was a daughter" onward explains her body of original birth. Below, it explains the people of that time giving rise to evil, which was the occasion for the buddha's appearance. Fifth, from "at that time, north of that city" onward explains the benefits of the buddha's appearance, within which it first explains the location of the bodhimaṇḍa; second, from "the initial Wonderful Virtue Banner" onward explains the buddha's appearance to gather and transform, which has four parts: 1. emitting light to awaken. The emission of light has twelve tiers, each sequentially causing them to know the buddha's subsequent appearance. From "O Son of the Buddha, that buddha" onward concludes the benefits of the light. 2. From "at the completion of seven days" onward, shaking the earth and gathering the assembly. 3. From "all the vajras" onward, singing praises and presenting offerings. 4. From "at that time, that [buddha of the] three times" onward explains assembling the crowd and preaching the Dharma. Within this are three: first, the gathering of the assembly of bodhisattvas; second, the buddha turning the dharmacakra; third, from "causing immeasurable" onward explains the assembly obtaining benefits, which has two: first, explaining the benefit to the assembly; later, from "why is this" onward, explaining the reason for the ability to benefit. In the former, first is attaining the benefits of humans and gods; second is attaining the benefits of the two vehicles; third, from "establishing sentient beings in vigorous..." onward explains the benefits of bodhisattvas. In this there are sixteen clauses: the first ten cause them to abide in the stages of the ten faiths. "Generating the bodhimind" causes them to enter the stages of the ten abodes, because the initial one of those is the stage of generating the mind. The "bodhisattva path" refers to the stages of the ten practices. "Pure pāramitās" means causing the previous ten pāramitā practices to become pure among the ten dedications. Next, causing them to attain the first bhūmi up through the tenth bhūmi can be known. "Great vows exceedingly supreme" refers to practices within the stage of virtual enlightenment. "Samantabhadra's vows and practices" refers to the unobstructed vow-practices of the One Vehicle universally pervading the five stages. The questioning and explanation from "why is this" onward can be known. Sixth, from "at that time, Samantabhadra" onward explains Samantabhadra's guidance, within which are four: 1. the light of his body outshining others; 2. verbally announcing the buddha's appearance; 3. from "at that time, those sentient beings" onward, the great assembly taking refuge in their hearts; 4. from "at that time, that holy king" onward explains the wheel-turning king proceeding thither, within which are three: first, ascending his body into the sky; second, universally announcing with twenty verses, divided into four parts: the first gives an overall encouragement to go; the next five praise the buddha's accumulated virtues and the difficulty of encountering his appearance in the world; the next three explain that the buddha has already appeared and great benefits are now present; the last one causes them to prepare offerings to present to the buddha; third, going to the buddha to set out offerings. Seventh, from "at that time, the maiden Wonderful Virtue Eyes" onward explains the virtuous woman presenting offerings, within which are three: first, removing adornments to offer to the buddha; second, their transformation into a jeweled canopy; third, the maiden seeing and rejoicing. The first, if spoken of in terms of phenomenal events, is removing the heavy garments from her body to scatter over the buddha out of reverence for the buddha; if spoken of in terms of expressing practice, it is dedicating the twofold adornment of merit and wisdom cultivated by herself to seek buddhahood, and therefore offering them to the buddha. Second, from "at that time, the adornments" onward explains the buddha accepting them and their transformation into a jeweled canopy. Within this, it first reveals the canopy's adornments. Being "like a clear and pure multi-storied pavilion" cites the subsequent text on Maitreya's tower as a simile. Second, from "within that canopy" onward explains what manifested inside the canopy, within which are four: 1. manifesting Rocana Buddha and the assembly of bodhisattvas and others; 2. from "also seeing all kalpas" onward explains manifesting other lands and other buddhas; 3. seeing Samantabhadra's karmic functions; 4. seeing multi-layered Indra's-net worlds, various appearances of buddhas, and their diverse preachings of the Dharma. Third, from "at that time, that maiden seeing" onward explains her seeing, hearing, and rejoicing, thereby increasing her roots of goodness and becoming a vessel of the Dharma. Eighth, from "at that time, Wonderful Virtue Banner Buddha" onward explains hearing the sūtra and obtaining benefits, within which it first brings up the primary and attendant sūtras preached by the buddha—"dharmacakra" regarding the meaning, and "wondrous sound" regarding the teaching. Second, it explains the attained benefits, within which are three: first, attaining the benefit of samādhi, with a general, then specific, and then concluding statement. In the specific, twelve kinds are briefly distinguished. Second, from "further attained a pure mind" onward explains attaining the benefit of a pure mind, where the text briefly lists thirty-four minds. Third, from "such as these" onward explains obtaining Dharma-gates; first, "born from minds such as these" is a general statement of that upon which the Dharma-gates rely; next, nine kinds are specifically revealed; then, the concluding summary of "such as these" can be known. Ninth, from "Good man" onward explains past causes becoming firm. "Again, prior to this" refers to having previously made images and generated a resolute mind prior to the Free-from-Defilement-and-Complete Kalpa. Tenth, in connecting and uniting the ancient and modern, there are three: first, properly uniting the ancient and modern; second, from "Good man, by my..." onward concludes the benefits attained; third, from "respectfully making offerings" onward explains subsequently cultivating superior practices to purify the former Dharma-gate.

The second major section, from "subsequently there was a kalpa" onward, explains making offerings to buddhas and cultivating practices during the Great Radiance Kalpa, within which are three: first, a general presentation; second, from "the first of them" onward distinctively analyzes the nine buddhas, taking birth in succession to make offerings, hear the sūtras, and uphold them; third, from "O Son of the Buddha, such as these" onward explains the Dharma benefits obtained before the final buddha.

The third major section, from "O Son of the Buddha, worlds as numerous as paramāṇus..." onward, concludes with making offerings to buddhas and cultivating practices during kalpas as numerous as dust motes. Within this are four: first, making offerings to buddhas and hearing the Dharma; second, from "in each and every" onward, obtaining the Dharma and gathering practices; third, from "in thought-moment after thought-moment" onward, seeing the buddha and completing practices; fourth, from "why is this" onward, explains the reason for the completion of practices: because the Dharma preached was extensive, the practices completed in accordance with the Dharma were also vast.

In the second part, the verses reiterating the prose, there are thirty-eight and a half stanzas: the first two stanzas, together with the obtained Dharma-gate, admonish to listen and agree to speak; the remainder properly verses the preceding prose text. Therein, the first two stanzas give the total count during the Free-from-Defilement Kalpa; second, thirty-one and a half stanzas specifically reveal, briefly listing the one hundred and ten buddhas offered to; third, the three stanzas from "such as these" onward conclude the attainment of the Dharma and exhort him to quickly become complete in it; fourth, from "I only..." onward concludes with her own assigned portion. In the Indic manuscript, the name is the Dharma-gate of "Manifesting Before All Worlds to Instruct and Transform Sentient Beings Through Face-to-Face Perception."