華嚴經探玄記 19.75

19.75

第四「答言」下示己法界，於中有四：一標名顯體、二「若天見」下辨其業用、三「白言」下得法因緣、四「我唯」下結己自分。前中，離欲實際清淨法門者，有二義：一約自行，雖悲願留惑示現欲處，然大智照欲則體性空，名實際淨也。如《淨名》「在欲而行禪」等。又《諸法無行經》云「貪欲則是道，恚癡亦復然。」二約利生，謂雖留惑示現在欲，令處欲眾生要當離欲，得此實際清淨法也，如掩提遮女等。二明業用中二：初身同器現、二「若有眾生」下以法益生。於中有十種三昧，皆是以欲化處欲眾生，令得如此甚深三昧。阿梨宜者，此云抱持摩觸，是攝受之相，故得彼三昧也。阿眾毘者，此云嗚口，得言教密藏之定。「如是」下總結，並是極位大菩薩所作，非下位所知，如《攝論》定學中說。三明得法因緣中二：先問、後答。答中，先答於何所種善、後「善男子」下答修何等業，並可知。四「我唯」下結己唯知此一方便。

Fourth, from "she answered, saying" onward, reveals her own dharmadhātu; therein are four parts: 1. indicating the name and revealing the essence; 2. from "if devas see me" onward, discerning its karmic function; 3. from "he addressed her, saying" onward, the causes and conditions for attaining the Dharma; 4. from "I only" onward, concluding her own lot. In the first part, the Dharma gate of the pure limit of reality free from desire has two meanings: 1. In terms of one's own practice, although through compassionate vows one retains afflictions and manifests dwelling in desire, great wisdom illumines desire as inherently empty, which is called the purity of the limit of reality. As the *Vimalakīrti* states, "dwelling in desire while practicing dhyāna," and so forth. Furthermore, the *Sarvadharmāpravṛtti Sūtra* says: "Greed and desire are themselves the Way, and anger and delusion are likewise so." 2. In terms of benefiting sentient beings: although one retains afflictions and manifests dwelling in desire, one causes sentient beings dwelling in desire necessarily to become free from desire and attain this pure Dharma of the limit of reality, like the woman Jayantī and others. In the second part, explaining the karmic function, there are two: first, her body appears identical to the vessel [of beings]; second, from "if there are sentient beings" onward, benefiting beings with the Dharma. Therein are ten kinds of samādhi, all of which use desire to transform sentient beings dwelling in desire, causing them to attain such profound samādhis as these. "Āliṅgana" is here translated as embracing and touching, which is the mark of gathering and receiving; hence they attain that samādhi. "Acumba" is here translated as kissing the mouth, attaining the samādhi of the secret treasury of spoken teachings. From "such" onward, a general conclusion: these are all deeds of great bodhisattvas of the ultimate stages, not something known by those in lower stages, as expounded in the section on the training in samādhi in the *Mahāyānasaṃgraha*. In the third part, explaining the causes and conditions for attaining the Dharma, there are two: first the question, then the answer. In the answer, first she answers where she planted roots of goodness; later, from "good man" onward, she answers what kinds of karma she cultivated; all can be understood. Fourth, from "I only" onward, concludes that she only knows this one upāya.