華嚴經探玄記 19.80

19.80

第四「答言」下示己法界中四：一標名、二辨體、三業用、四結德。初諸佛常身，名不滅度。因位照達，名菩薩法門。二「住此」下顯體狀中二：初見佛功德身常，除化眾生者，但變異他心令見出歿，其實常身無出無滅。又佛月常住，但眾生心水影有現滅。二「開塔戶」下見佛法身常，以見佛體性無限盡故。以開塔者，開其事相也。得定者，見理性也。得妙法者，得理中恒沙功德法也。三「白言」下明業用中，先問、後答。答中二：初見此界三世諸佛、後類結十方。前中，初見過去佛因果等事、二類未來現在。四「我唯」下結自分位。

Fourth, from "replied, saying" downward, pointing out his own dharmadhātu contains four parts: first, indicating the name; second, distinguishing the essence; third, the karmic function; fourth, concluding the virtues. First, the constant body of the Buddhas is named "unextinguished in nirvāṇa." Illuminating and penetrating it at the causal stage is named a bodhisattva's Dharma door. Second, from "dwelling in this" downward, revealing the form of the essence contains two: first, seeing the Buddha's body of virtues as constant; excluding those who transform sentient beings, they merely alter the minds of others to make them see appearance and disappearance, while in reality the constant body neither appears nor disappears. Moreover, the Buddha-moon permanently abides; it is only in the water of sentient beings' minds that reflections appear and vanish. Second, from "opening the door of the stūpa" downward, seeing that the Buddha's dharmakāya is constant, because he sees the Buddha's essential nature as unlimited and inexhaustible. For "opening the stūpa" means opening its phenomenal characteristics. "Attaining samādhi" means seeing the noumenal nature. "Attaining the wondrous Dharma" means attaining the virtuous dharmas, as numerous as the sands of the Ganges, within the noumenon. Third, from "stated, saying" downward, explaining the karmic function, first questions and then answers. The answer contains two: first, seeing the Buddhas of the three times in this realm; next, analogously concluding with the ten directions. In the former, first seeing the past Buddhas' causes, effects, and related matters; second, analogously treating the future and the present. Fourth, from "I only" downward, concluding his own stage.