華嚴經探玄記 19.14

19.14

第四「答言」下正示法界中有三：初舉法門體、二「以一器」下辨業用、三「我唯」下結法屬己。初中，以出生業用無窮竭故，名無盡藏。所出利物具勝德故，名功德莊嚴。二業用中三：初明法門業用、二「汝見我此」下令見同益、三「且待」下舉現驗成。前中三：初施眾生食等益、二施二乘等益、三施菩薩益。初中一器食者，古釋云：勝流所依一味真如也。隨其所欲等者，稱機說法也。而無增減者，用而無盡也。又釋：只是一器飯，即融同法界無盡緣起，是故無不應機，應無不益，益無不稱本位法界故，故云隨欲而無增減也。二現同益中二：初舉己眷屬報行等同，有二十八句，初十句名自分方便行、次「同境界」下四句所修法同、「同具菩薩」下十四句自他行滿同。二「此諸菩薩」下顯己攝成相。三「善男子且待」下舉現事驗成。三「我唯」下結名可知。

Fourth, under “She answered,” properly showing the dharmadhātu, which has three parts: first, presenting the essence of the Dharma-gate; second, under “With one vessel,” distinguishing the karmic function; third, under “I only,” concluding that the Dharma belongs to oneself. In the first, because generating karmic functions is inexhaustible, it is called “inexhaustible store.” Because what is produced to benefit beings possesses superior virtues, it is called “adorned with merit.” In the second, karmic function, there are three: first, explaining the karmic function of the Dharma-gate; second, under “Do you see my…,” causing him to see the identical benefit; third, under “Wait a moment,” presenting immediate verification. In the former there are three: (1) the benefit of giving food, etc., to sentient beings; (2) the benefit of giving to the two vehicles, etc.; (3) the benefit of giving to bodhisattvas. In the first, “food of one vessel,” ancient commentators explained: it is the single-taste suchness upon which superior flows rely. “According to whatever they desire,” etc., means preaching the Dharma in accordance with faculties. “Without increase or decrease” means being inexhaustible in application. Another explanation states: it is simply a single vessel of food, yet it interpenetrates and is identical with the inexhaustible conditioned arising of the dharmadhātu; therefore there is nothing that does not respond to faculties, and no response that does not benefit, and no benefit that does not match the dharmadhātu of its fundamental stage; hence it says “according to desire, without increase or decrease.” In the second, manifesting identical benefits, there are two: first, presenting her own retinue's equality in reward and practice, with twenty-eight sentences: the first ten sentences are named expedient practices of one's own stage; the next four sentences, under “sharing the realm,” are identity in the Dharma cultivated; the fourteen sentences under “identically endowed with the bodhisattva…” are identity in the fulfillment of practices for oneself and others. Second, under “All these bodhisattvas,” revealing the marks of her embracing and perfecting them. Third, under “Good man, wait a moment,” presenting actual events to verify completion. Third, under “I only,” concluding with the name may be understood.