華嚴經探玄記 19.125

19.125

第四「爾時夜天告善財」下示己法界。於中，先歎法器；後正授法，略作七門：一顯法名體、二辨法業用、三明所觀法境界、四善巧方便、五得法所由、六根深淺、七結名歸己。初標名體中，無量歡喜莊嚴法門者，一以莊嚴法化無量眾生令歡喜故也、二見佛因果莊嚴之法生無量歡喜故也。下文具此二，故作二釋，即以悲智適悅為性。天竺本名起廣愛樂心剎那速疾莊嚴菩薩解脫。二辨業用中，先問、後答。此中通問四法門，一問法門所作，正顯業用；二問法門境界，明其所觀；三問法門方便，顯其善巧；四問法門因行，正顯所因。下答中，答上四問則為四段。初答所作業用中三：初能淨眾生心海、二能為眾生滅障成德、三總結所作。初中，先十心，欠一。初一總，謂授以教法令聞熏心海，令息妄念現淨心體故也；八心別辨可知。二「善男子我為眾生」下滅障成德中二：初總明拔苦與樂。二「若見眾生在家」下別顯滅障成德，於中有三十三種，分五：初十四門分十度，化十四種眾生。初施戒有五門，願度有二門，謂初不求大果心、後捨化眾生心；二「為無色者」下三門，化厭色樂無色眾生；三「為苦惱者」下二門，化有苦眾生；四「為園觀者」下七門，化著處眾生；五「為貪欲多」下七門，化惑障眾生。三「我以如是」下總結，成前法門名也。此則化眾生令莊嚴德成，生歡喜故也。第三「復次善男子」下答境界問，於中二：先辨觀察菩薩境界、後「又善男子」下明觀察如來境界。前中，初舉所觀境釋顯莊嚴、後「我見」下辨無量歡喜。前中，有二十四句種種：初自分德中差別德；從「種種方便入如來」下明勝進入果差別德，並可知。就觀佛境界二：先有十門觀佛境相用，各先見佛果莊嚴、後生無量歡喜。初三身光嚴、次二光雲嚴、次二行相嚴、後三出眾嚴。二「起者非起」下明所見身光相用等。起則非起，明用而常寂故，能喜所喜俱平等無性也。於中先標、二「何以故」下釋不起所由、「佛子」下結境界。第三「佛子此法門者」下答法門方便善巧之義。於中有三十二門：初一是總顯方便、次八約法說方便、後二十三約喻顯方便善巧。後結以非喻為喻者，理實此法非世喻能譬，略舉少分喻也。第五「善財白」下明法門因行。以去前問遠故，是故重問發起。答中三：初總標數；二別列行相，以修十波羅蜜行故得此法門；三「佛子是為」下結行得果。第六「善財白言」下明法根深淺，先問、後答。答中二：先長行、後偈頌。前中四：一明知過去普照幢劫中發心修行；二「於彼剎」下二佛世界塵數劫修行；三「最後命終」下明於此賢劫中修行得法；四「善男子汝所問我」下結答所問。初中有三：一明於最初佛邊發心得定。二「彼道場上」下明轉生更值餘佛得法，略舉十生值於十佛得十三昧。三「如是次第」下總結十剎塵佛及受生得法。上明一劫中所見諸佛。二「於彼佛剎」下明二剎塵劫中各供佛修行及所經受生，顯此法門根無極深遠也。三「最後命終」下明此賢劫中供佛修行。於中三：初值拘樓孫等三佛得定，以此忍土在花藏中舉本統末，故云生此等也。二「今復」下明見舍那佛正得此法門體。三「得法已深入」下得法門用，於中有十：初總舉所得善巧之海；二「以此」下九門別顯業用：一見塵中諸佛。二見舍那普遍。三「見彼諸佛一一毛孔」下明見化身諸佛充滿法界。四「觀察三世」下明同佛入證故、觀佛體同故。出生等，依證起用差別故。初總持出生門，謂依平等出一切方便，此一切中各一出一切，如是重重出生至十一重一一故也，此是無盡無盡法門海也。五「得圓滿智地」下明照過去佛十度行海。六「普照如來過去無量」下明照過去佛所得地位。七「知無量佛」下明知過去佛菩薩時二利行海。八「普照如來一切智」下明持法照佛。九「於念念」下總結所知。結答中五：一總結答。二「如此界」下以四佛類賢劫千佛。三「如供養賢劫」下類十方一切世界，未來一切劫諸佛悉皆供養。四彼離垢界猶在者，以是十世中過去，現在則現在現在故。又是淨土無災壞故。五汝當等，結勸令學。二頌中十偈，分五：初一誡聽勸學、次二明修因曠遠、次二供報恩田、次四救眾生苦難、後一顯己大願。四「我唯」下結己自分。

Fourth, from "At that time the night goddess said to Sudhana" onwards, she reveals her own dharmadhātu. Herein, first she praises him as a vessel for the Dharma; afterwards she formally confers the Dharma, which briefly comprises seven headings: 1. revealing the name and essence of the Dharma; 2. discerning the karmic function of the Dharma; 3. clarifying the realm of the Dharma that is contemplated; 4. skillful upāya; 5. the origins of attaining the Dharma; 6. the depth or shallowness of its roots; 7. concluding by naming [the Dharma] and referring it back to herself. Under the first, presenting the name and essence, "the dharma-gate of immeasurable joy and adornment": first, it is because through the Dharma of adornment she transforms immeasurable sentient beings, causing them to rejoice; second, it is because upon seeing the Dharma of the Buddha's causal and resultant adornments, she generates immeasurable joy. The subsequent text contains both of these, so two explanations are made; that is, delighting in compassion and wisdom constitutes its nature. In the Indian text, it is named: "the Bodhisattva liberation that gives rise to the mind of vast love and joy, and adorns swiftly in an instant." Under the second, discerning the karmic function, first there is a question, followed by an answer. Here, four dharma-gates are asked about comprehensively: 1. asking about the actions of the dharma-gate, directly revealing its karmic function; 2. asking about the realm of the dharma-gate, clarifying that which is contemplated; 3. asking about the upāya of the dharma-gate, revealing its skillfulness; 4. asking about the causal practices of the dharma-gate, directly revealing that from which it originates. In the answer below, answering the four questions above is divided into four sections. Under the first, answering the actions and karmic function, there are three parts: 1. being able to purify the ocean of sentient beings' minds; 2. being able to eradicate obstacles and accomplish virtues for sentient beings; 3. summarizing what is done. In the first part, there are ten minds at first, but one is missing. The first one is general, meaning that she confers the Dharma of instruction, causing them to hear and perfume the ocean of their minds, putting an end to deluded thoughts and manifesting the pure essence of mind; the eight individual minds can be understood by discernment. Under the second, from "Good man, I, for sentient beings" onwards, eradicating obstacles and accomplishing virtues, there are two parts: first, a general explanation of eradicating suffering and bestowing joy. Second, from "If I see sentient beings in household life" onwards, separately revealing the eradication of obstacles and the accomplishment of virtues, in which there are thirty-three types divided into five: first, fourteen headings divided across the ten pāramitās, transforming fourteen kinds of sentient beings. First, giving and morality have five headings; the pāramitā of vows has two headings, namely first, the mind that does not seek great fruits, and later, the mind that abandons transforming sentient beings; second, from "For those in the formless" onwards, three headings, transforming sentient beings who loathe form and delight in the formless; third, from "For those afflicted with suffering" onwards, two headings, transforming sentient beings who have suffering; fourth, from "For those attached to parks and sights" onwards, seven headings, transforming sentient beings attached to places; fifth, from "For those with much greed and desire" onwards, seven headings, transforming sentient beings hindered by afflictions. Under the third, from "I, with such..." onwards, summarizing, it fulfills the name of the previous dharma-gate. This is because transforming sentient beings causes adorned virtues to be perfected and gives rise to joy. Third, from "Furthermore, good man" onwards, answering the question about the realm, herein are two parts: first, discerning the contemplation of the bodhisattva realm; next, from "Moreover, good man" onwards, clarifying the contemplation of the Tathāgata realm. In the former, first she raises the realm contemplated to explain and reveal the adornments; next, from "I see" onwards, she discerns immeasurable joy. In the former, there are twenty-four phrases of "various kinds": first, the distinctive virtues within one's own stage; from "through various kinds of upāya entering the Tathāgata..." onwards, clarifying the distinctive virtues of superior progress entering the fruit—all can be understood. Regarding the contemplation of the Buddha's realm, there are two parts: first, ten headings contemplating the marks and functions of the Buddha's realm, each first seeing the Buddha's resultant adornments, and later generating immeasurable joy. The first three are the adornment of the physical light; the next two are the adornment of clouds of light; the next two are the adornment of active aspects; the last three are the adornment of surpassing the assembly. Second, from "that which arises does not arise" onwards, clarifying the seen physical light, marks, functions, etc. Arising is non-arising, clarifying that functioning is constantly quiescent; thus that which can rejoice and that which is rejoiced in are both equal and devoid of inherent nature. Herein, first she presents it; second, from "Why is this?" onwards, explains the reason for non-arising; from "Son of the Buddha" onwards, concludes the realm. Third, from "Son of the Buddha, as for this dharma-gate" onwards, answers the meaning of the upāya and skillfulness of the dharma-gate. Herein there are thirty-two headings: the first is a general revelation of upāya; the next eight explain upāya in terms of Dharma; the last twenty-three reveal skillful upāya in terms of metaphors. Afterwards, concluding by taking what is not a metaphor as a metaphor means that in principle, this Dharma cannot truly be illustrated by worldly metaphors, so only a small portion of a metaphor is briefly given. Fifth, from "Sudhana said" onwards, clarifying the causal practices of the dharma-gate. Because it is far removed from the previous question, it is therefore asked again to initiate it. In the answer, there are three parts: first, generally presenting the number; second, separately listing the active aspects of practice, showing that by practicing the deeds of the ten pāramitās this dharma-gate was attained; third, from "Son of the Buddha, this is..." onwards, concluding the practices and the attainment of the fruit. Sixth, from "Sudhana said" onwards, clarifying the depth or shallowness of the roots of the Dharma, first there is a question, followed by an answer. In the answer, there are two parts: first prose, then verses. In the former, there are four parts: 1. clarifying that she resolved her mind and practiced in the past Kalpa of the Universal Radiance Banner; 2. from "In that land" onwards, practicing through kalpas as numerous as the dust motes of two Buddha-worlds; 3. from "At the end of life" onwards, clarifying that she practiced and attained the Dharma in this Bhadrakalpa; 4. from "Good man, what you asked me" onwards, concluding the answer to what was asked. In the first part, there are three: 1. clarifying that she resolved her mind and attained samādhi before the very first Buddha; 2. from "Above that bodhimanda" onwards, clarifying that reborn, she met other Buddhas and attained the Dharma, briefly citing ten lives in which she met ten Buddhas and attained ten samādhis; 3. from "Successively in this manner" onwards, summarizing the Buddhas [numerous as] the dust motes of ten lands and her rebirths and attainment of the Dharma. The above clarifies the Buddhas seen in one kalpa. Under the second, from "In that Buddha-land" onwards, clarifying that across kalpas [numerous as] dust motes of two lands she made offerings to Buddhas, practiced, and underwent rebirths, revealing that the roots of this dharma-gate are boundlessly deep and far-reaching. Under the third, from "At the end of life" onwards, clarifying making offerings to Buddhas and practicing in this Bhadrakalpa. Herein are three parts: first, meeting three Buddhas such as Krakucchanda and attaining samādhi; because this Sahā World is within the Padmagarbha, she raises the root to encompass the branch, hence saying "born in these", and so forth. Second, from "Now again" onwards, clarifying that seeing Rocana Buddha, she directly attained the essence of this dharma-gate. Third, from "Having attained the Dharma, she deeply entered" onwards, attaining the function of the dharma-gate, wherein there are ten: 1. generally raising the ocean of attained skillfulness; 2. from "With this" onwards, nine headings separately revealing the karmic functions: i. seeing the Buddhas within dust motes; ii. seeing Rocana pervading everywhere; iii. from "Seeing each pore of those Buddhas" onwards, clarifying seeing the nirmāṇakāya Buddhas filling the dharmadhātu; iv. from "Contemplating the three times" onwards, clarifying that because she enters realization identical to the Buddhas, she contemplates the Buddha's essence as identical. "Arising" and so forth, because distinctive functions arise based on realization. First, the dhāraṇī-door of manifestation means that based on equality, all upāyas are manifested; within each of these all, each manifests all, thus manifestations layer upon layer up to eleven layers, each by each; this is the inexhaustible ocean of dharma-gates. v. From "attaining the ground of complete wisdom" onwards, clarifying illuminating the ocean of the ten pāramitā practices of past Buddhas; vi. from "universally illuminating the immeasurable past of the Tathāgata" onwards, clarifying illuminating the stages attained by past Buddhas; vii. from "knowing immeasurable Buddhas" onwards, clarifying knowing the ocean of practices of the two benefits when past Buddhas were bodhisattvas; viii. from "universally illuminating the Tathāgata's all-knowledge" onwards, clarifying upholding the Dharma and illuminating the Buddhas; ix. from "In thought after thought" onwards, summarizing that which is known. In concluding the answer, there are five parts: 1. a general concluding answer; 2. from "Just as in this realm" onwards, taking the four Buddhas as analogous to the thousand Buddhas of the Bhadrakalpa; 3. from "Just as making offerings to the Bhadrakalpa" onwards, analogizing to all worlds of the ten directions, where all Buddhas of all future kalpas are completely offered to; 4. that the Vimalā world still exists is because it is past among the ten times, and the present is the present of the present; moreover, it is a pure land without calamity or destruction; 5. "You should..." and so forth, concluding by encouraging him to learn. In the verses, there are ten gāthās divided into five: the first admonishes him to listen and encourages learning; the next two clarify that the causal practice was vast and distant; the next two concern making offerings to the field of gratitude; the next four concern rescuing sentient beings from suffering and difficulty; the last one reveals her own great vow. Fourth, from "I only..." onwards, concludes her own stage.