華嚴經探玄記 19.60

19.60

第四「答言」下示己法界。於中二：先歎發心能問、二「我成就」下舉法授與。前中三：初歎問行體、二「逮得」下明行用、三「薩婆若」下明行得果。二授法中亦三：初舉名體、二「在此」下明業用、三「我唯」下結己分齊。初中，大悲幢淨行者，以殊勝大悲，於生死海拔出眾生，名為淨行。二業用中二：初在此城中因苦行度生；二「我知海中」下善知海相，因入海度生。前中三：初授法方便、二「廣為說」下正明授法、三「我住」下結。就授法中，起其宿善發菩提心，此是總；下三心是別。《起信論》云「發菩提心者，發三種心：一者直心，正念真心法故；二者深心，樂修一切諸善行故；三者大悲心，救拔一切苦眾生故。」「除生死」下顯三心業用，初是直心離苦、二「攝取」下悲心攝物、三「得一切」下深心得法。下結城中益生。二知海益生中二：初明智知海、二「我已成就」下正顯益生。前中，初十句知寶、次知龍宮等難。大身應是修羅，以四位修羅俱在海下故。次知水色時風等。二正益生中，成就如是智者，牒前所解。遂為入海導師，則說法海以度眾生，故云為益眾生故入海等。「悉令」下別顯益相，有十法海：初四自利海、後六利他海。下結中二：先結益用不虛、二結唯一法。

Fourth, from "replied, saying" downward, he reveals his own dharmadhātu. Therein are two parts: first, praising the arousal of the mind and the ability to inquire; second, from "I have accomplished" downward, presenting the Dharma and conferring it. In the former are three parts: first, praising the essence of the practice being questioned; second, from "attained" downward, explaining the function of the practice; third, from "sarvajña" downward, explaining the attainment of the fruit through practice. In the second, conferring the Dharma, there are also three parts: first, presenting the name and essence; second, from "in this" downward, explaining the karmic function; third, from "I only" downward, concluding his own scope. In the first, "pure practice of the banner of great compassion" means that with extraordinary great compassion, he pulls sentient beings out of the sea of saṃsāra; hence it is called pure practice. In the second, karmic function, there are two parts: first, in this city, delivering sentient beings through ascetic practices; second, from "I know in the sea" downward, skillfully knowing the characteristics of the sea, he enters the sea to deliver sentient beings. In the former are three parts: first, the upāya of conferring the Dharma; second, from "expensively preached for" downward, properly explaining the conferral of the Dharma; third, from "I dwell" downward, the conclusion. In conferring the Dharma, arousing their past roots of goodness to generate the bodhimind is the general; the three minds below are the particulars. The Awakening of Faith says: "One who arouses the bodhimind arouses three kinds of minds: first, the straight mind, because of correctly minding the true-mind Dharma; second, the deep mind, because of delighting in cultivating all good deeds; third, the mind of great compassion, because of rescuing and pulling out all suffering sentient beings." From "eradicating birth and death" downward shows the karmic functions of the three minds: the first is the straight mind leaving suffering; second, from "gathering" downward, the compassionate mind gathering beings; third, from "obtaining all" downward, the deep mind obtaining the Dharma. Below, it concludes the benefit to beings within the city. In the second, knowing the sea and benefiting beings, there are two parts: first, explaining the wisdom that knows the sea; second, from "I have already accomplished" downward, properly showing the benefiting of beings. In the former, the first ten phrases know the treasures; next, he knows the perils of dragon palaces and so forth. "Great bodies" should refer to asuras, since all four ranks of asuras dwell beneath the sea. Next, he knows the colors of the water, the seasonal winds, and so forth. In the second, properly benefiting beings, "accomplishing such wisdom" refers back to what was previously understood. Thereupon becoming a guide for entering the sea, he expounds the Dharma sea to deliver sentient beings; hence it says "for the sake of benefiting sentient beings, entering the sea," and so forth. From "causing all" downward specifically shows the aspects of benefit, of which there are ten Dharma seas: the first four are seas of the benefit of oneself, and the latter six are seas of the benefit of others. In the conclusion below, there are two parts: first, concluding that the beneficial function is not in vain; second, concluding that it is only this one Dharma.