華嚴經探玄記 19.69

19.69

第三見敬申請中亦三：一見、二敬、三請。初見中亦三：初見依報、二見正報、三總結奇特。初中依報淨土，略顯六義：一見大樹莊嚴，略舉八種。二復見彼園泉流下寶池莊嚴。八功德水者，一輕、二冷、三軟、四美、五淨、六不臭、七飲時調適、八飲已無患。三從「一一樹下」下敷座莊嚴。四「無量莊嚴」下明雜種莊嚴。五「善財見」下出其所因，謂皆是出世善根，及如幻智之所成就。六「三千」下明果用自在無障無礙。二見正報中二：初見遍坐諸座，勝德顯彰。於中先遍坐，後約十喻顯德。婆樓那者，此名水，應是水天佛，見已成益故也。二「見處一座」下明見處遍坐廣說法要，於中有五：初為八部眾說法、二「樂聲聞」下為二乘說法、三「為樂大乘者」下為菩薩說法、四「見處如是」下總結化益、五「何以故」下釋其所由。初為淨居天說無盡者，彼天形中最淨，無常有盡，為說出世無盡性故。為梵說普妙聲者，彼於世中自謂好聲，為說法界勝流普妙音也。為他化天翻世自在，故說菩薩自在也。為化樂天說淨行法具德莊嚴。為兜率天說心藏旋復者，說大迴向不退轉也。為夜摩天翻其有量莊嚴，為說無量嚴也。為釋天說，令厭離五欲也。為龍王說方便救護眾生者，方便降雨，濟眾生故。又以法救龍金翅等苦。提頭等，等取餘三天王，為說無盡行法。為摩睺等說理智巧嚴。為迦樓等說法，捨世海中大力，令於生死海中以悲智力令無畏也。為緊那說佛正行智光，令破著樂。為摩睺說佛喜者，以蛇性多瞋，聞佛則喜也。為人說出世勝趣。為羅剎說慈悲，不令奪命故也。下為二乘中，初為樂聲聞說勝智光者，令捨小惠，樂大乘智光也。為樂緣覺說，令捨劣樂佛殊勝功德故也。下明為大乘人，初為地前說定惠之光，次為地上初地發心說十大願，餘九地可知。為金剛力士說智慧金剛者，此是十地滿後，說金剛喻定智，破微細著等也。此比丘尼既為第十地菩薩等說法，明非是小人為寄位，故當迴向位也。四「見如是」下總結化益。五「何以故」下釋所由中，以此尼成百萬等中，略舉十門般若，則是前所說之法門等。三「善財見」下總結見聞奇特可知。二「五體」下明設敬中，以根緣相稱故，自見己身遍尼所在，同皆右遶，等彼所入故也。又亦即是至一切處迴向，隨心自在故也。三「白言」下申請可知。

Third, the section on seeing, paying homage, and requesting also has three parts: first, seeing; second, paying homage; and third, making the request. Within the first, seeing, there are also three parts: first, seeing the circumstantial retribution; second, seeing the direct retribution; and third, a general concluding statement on its wondrous marvels. Within the first, regarding the circumstantial retribution of the pure land, six meanings are briefly revealed: 1. Seeing the adornment of great trees, of which eight kinds are briefly enumerated. 2. From "further saw the flowing springs of that garden" onward, the adornment of the jeweled ponds. The eight waters of virtue are: first, light; second, cold; third, soft; fourth, delicious; fifth, pure; sixth, free of foul odor; seventh, harmonious when drinking; and eighth, free of harm after drinking. 3. From "beneath each and every tree" onward, the adornment of the spread seats. 4. From "immeasurable adornments" onward, explaining various kinds of adornments. 5. From "Sudhana saw" onward, bringing out their cause, meaning that they are all accomplished by supramundane roots of goodness and illusion-like wisdom. 6. From "the three thousand [worlds]" onward, explaining the fruit-function's sovereign freedom without hindrance or obstruction. In the second part, seeing the direct retribution, there are two parts: first, seeing her universally seated on all the seats, with her superior virtues clearly manifest. Therein, first is her universally being seated, and then her virtues are revealed with reference to ten similes. "Varuṇa" is here translated as "Water"; this should be the Water-Deva Buddha, because seeing him brings about benefit. Second, from "at each place he saw a seat" onward, explains that at each place where she was seen sitting universally, she broadly expounded the essentials of the Dharma; therein are five parts: first, expounding the Dharma for the assemblies of the eight classes; second, from "for those who delight in the śrāvaka [vehicle]" onward, expounding the Dharma for the two vehicles; third, from "for those who delight in the Mahāyāna" onward, expounding the Dharma for bodhisattvas; fourth, from "at each place he saw thus" onward, generally concluding the transformative benefit; and fifth, from "why is this?" onward, explaining the reason for it. First, expounding the inexhaustible for the Śuddhāvāsa devas: since their heavenly forms are the purest among physical forms, yet they are impermanent and have an end, she therefore expounds for them the supramundane inexhaustible nature. For the Brahmā [gods], expounding the universally wondrous sound: since they consider themselves to have fine sounds in the world, she expounds for them the universally wondrous sound that is a superior outflow of the dharmadhātu. For the Paranirmitavaśavartin devas, reversing their worldly sovereignty, she therefore expounds the sovereignty of bodhisattvas. For the Nirmāṇarati devas, she expounds the Dharma of pure practice endowed with virtuous adornment. For the Tuṣita devas, expounding the revolving return of the mental treasury, means expounding the non-retrogressing great dedication. For the Yāma devas, reversing their finite adornments, she expounds immeasurable adornments for them. For the Śakra devas, expounding to cause them to feel revulsion and detachment from the five desires. For the dragon kings, expounding the upāya of rescuing and protecting sentient beings: because they employ upāya to bring down rain to succor sentient beings; furthermore, using the Dharma to rescue the dragons from the suffering of Garuḍas and the like. "Dhṛtarāṣṭra and so forth" includes the remaining three celestial kings, for whom she expounds the practice of inexhaustible Dharma. For Mahoragas and so forth, she expounds the skillful adornment of principle and wisdom. For Garuḍas and so forth, expounding the Dharma causes them to abandon great strength within the worldly ocean and, through the power of compassion and wisdom, brings about fearlessness within the ocean of birth and death. For Kinnaras, she expounds the wisdom light of the Buddha's correct practice to cause them to break through attachment to music. For Mahoragas, expounding the Buddha's joy: because the nature of snakes is prone to anger, hearing of the Buddha brings joy. For humans, she expounds the superior supramundane destination. For rākṣasas, she expounds compassion, so that they do not take life. Below, regarding the two vehicles: first, for those who delight in the śrāvaka [vehicle], expounding the superior light of wisdom causes them to abandon inferior wisdom and delight in the light of Mahāyāna wisdom. Expounding for those who delight in the pratyekabuddha [vehicle] causes them to abandon the inferior and delight in the Buddha's superior virtues. Below, explaining [those who expound] for people of the Mahāyāna: first, for those prior to the bhūmis, expounding the light of samādhi and wisdom; next, for those above the bhūmis, at the initial arouse-of-the-mind bhūmi, expounding the ten great vows; the remaining nine bhūmis can be known by inference. For the vajra-wielding deities, expounding the vajra of wisdom: this refers to the completion of the tenth bhūmi, expounding the diamond-like samādhi-wisdom to shatter subtle attachments and so forth. Since this bhikṣuṇī expounds the Dharma for bodhisattvas of the tenth bhūmi and so forth, it is clear that this is not an inferior person functioning as an assigned stage; hence she corresponds to the stage of dedication. Fourth, from "seeing thus" onward, generally concludes the transformative benefit. Fifth, in "why is this?" onward, explaining the reason: because this bhikṣuṇī accomplished hundreds of thousands [of samādhis], briefly ten gates of prajñā are enumerated, which are precisely the Dharma gates expounded previously. Third, from "Sudhana saw" onward, generally concluding the wondrous marvels of what he saw and heard, can be understood. In the second part, from "five limbs [to the ground]" onward, explaining the paying of homage: because faculties and conditions corresponded, he saw his own body universally present at all places where the bhikṣuṇī was, and all circumambulated to the right in the same manner, equal to what she had entered; it is also precisely the dedication that reaches all places, being sovereign in accordance with the mind. Third, from "he addressed her, saying" onward, making the request can be understood.