華嚴經探玄記 19.4

19.4

第二「爾時」下依教趣入中，先思念前法、後漸至後位。前中，初一句總念前般若普莊嚴門；下十一句別，一所證；二所依；三所度；四所行，亦是有為諸行無性；五剎那離生滅心；六幻現如光；七念理真性；次二念語義；後二念因果。第三「於城」下見敬申請中，初推求簡擇。於都市等，求表無著之行，隨緣造修也。二「見彼比丘」下明見勝相。言在林經行者，表出世之相，亦顯修行之所。次正報殊勝，表行順佛果，故相同佛也。〈地品〉云「如說行者乃得聖法」，斯之謂也。次「天龍」下明勝眷屬興諸供養。三「爾時」下設敬申請可知。第四「答言」下示己法界。於中三：初示依緣得法、二「善男子」下顯法之業用、三「我唯」下結法門名。初中亦三：初年少出家日近者，初入行位，故名年少。創離十住之家，故云日近。二「自我」下明所供諸佛。前位三十六，此中漸增，故三十八恒也。又云自我生來者，似於一生經爾所劫供彼諸佛。此何義也？釋云：或報命極長；或以一生攝於多劫，如念攝劫等；或入佛法為生，謂云自我生此菩提心來，經爾所劫供爾所佛。又《涅槃》供八恒佛攝因位等（云云）。三「彼諸佛所」下明成行得法。一句總；二「莊嚴」下別中，標三種：一定願、二歎行、三「具足」下德備；三「嚴淨」下釋出三因，如次可知。二就業用十一句，皆先辨業用、後出所因故。初三是前定願莊嚴力，次一是前普賢行力，餘七是前菩薩行願力。於中，初二供佛聞法，是前知菩提護法輪等，次二行定深，後三所知廣。三結名者，遠照顯煥名曰燈明，則十不可說等常用無竭，名為隨順。天竺本名不休息智燈菩薩解脫。

Second, under “At that time,” proceeding to enter according to instruction: first he contemplates the preceding Dharma, and afterward gradually arrives at the subsequent stage. In the former, the first sentence generally contemplates the preceding gate of the universal adornment of prajñā; the eleven sentences below differentiate it: (1) what is realized; (2) what is relied upon; (3) those who are delivered; (4) what is practiced, which is also the naturelessness of conditioned activities; (5) the mind that transcends arising and ceasing in each kṣaṇa; (6) illusory manifestation like light; (7) contemplating the true nature of principle; the next two contemplate words and meaning; the last two contemplate cause and effect. Third, under “In the city,” seeing, revering, and requesting: first, searching and selecting. In the metropolis, etc., searching signifies unattached practice, cultivating in accordance with conditions. Second, under “he saw that bhikṣu,” explaining seeing the superior signs. As for his walking meditation in the forest, this signifies the appearance of leaving the world and also reveals the place of practice. Next, the excellence of the direct reward signifies that his practice accords with the Buddha-fruit, and thus his appearance is identical to a Buddha. The “Bhūmi Chapter” says: “Only one who practices as spoken obtains the noble Dharma”; this is what is meant. Next, under “devās and nāgas,” explaining that superior retinues bring forth diverse offerings. Third, under “At that time,” paying respect and requesting may be known. Fourth, under “He answered,” showing his own dharmadhātu. There are three parts here: first, showing the attainment of Dharma depending on conditions; second, under “Good man,” revealing the karmic function of the Dharma; third, under “I only,” concluding with the name of the Dharma-gate. In the first part there are also three: first, having left home as a youth in recent days: newly entering the stages of practice is called “as a youth”; having just left the house of the ten abodes is called “in recent days.” Second, under “Since I,” explaining the Buddhas he offered to. In the preceding stage there were thirty-six [Ganges sands], and here they gradually increase, hence thirty-eight Ganges [sands]. It also says “since I was born,” which seems like spending that many kalpas in a single lifetime offering to those Buddhas. What does this mean? The explanation states: either his rewarded lifespan is extremely long; or a single lifetime subsumes multiple kalpas, just as a single thought-moment subsumes kalpas, etc.; or entering the Buddha-dharma counts as birth, meaning “since I brought forth this bodhicitta, I have spent that many kalpas offering to that many Buddhas.” Furthermore, the Nirvāṇa [Sūtra speaks of] offering to Buddhas [equal to the sands of] eight Ganges [rivers] subsuming the causal stage, and so on. Third, under “In the presence of those Buddhas,” explaining the perfection of practice and the attainment of Dharma. One sentence is general; second, under “adorned,” in the specific details, three types are indicated: (1) samādhi and vow; (2) praising practice; (3) under “fully endowed,” virtue being complete; third, under “adorned and purified,” explaining the three causes, which may be understood in sequence. In the second part, regarding the eleven sentences on karmic function, each first distinguishes the karmic function and then presents its cause. The first three are the preceding power of the adornment of samādhi and vow; the next one is the preceding power of Samantabhadra's practice; the remaining seven are the preceding power of the bodhisattva's practice and vow. Among them, the first two concern offering to Buddhas and hearing the Dharma, which are the preceding knowledge of bodhi and protecting the dharmacakra, etc.; the next two concern the depth of practice and samādhi; the last three concern the breadth of what is known. Third, concluding with the name: illuminating far and manifesting radiantly is called “lamp light,” and the ten ineffables, etc., are constantly applied without exhaustion, which is called “accordance.” The Indic text is named “the Bodhisattva Liberation of the Unceasing Lamp of Wisdom.”