華嚴經探玄記 2.40

2.40

第三歎德。此文有二釋：一但顯此眾德、二通辨上來異生眾德便即釋疑。疑云：前普賢同生同在果海，此異生眾既雜類卑末，如何亦在果海中攝？釋如文中，初二句總標，謂內修離相、外預勝流，故在緣起果海中也。下別辨中二：初舉其德、後「所以」下釋同果海。前中二：初一句外化普周、次內德盈滿。盈滿中四：初三業殊勝、二同佛所乘、三斷德離染、四照燭真源。初中，先身成妙色、二意善安住、三語辯不傾。此中初離不勘說，故在眾不傾；後離不能答，故難無能壞。所以具此勝三業者，由佛所乘常現前故。所以佛乘得現前者，由離二障故。所以得離此二障者，由覩勝緣故，是故入佛海也。此即以後釋前。又義以前釋後，謂由具此勝三業故佛乘現前，佛乘現前故得離二障，離二障故得見佛法界身，是故得在眾數。以若具障者視日尚失眼光，況得見佛，如下如盲等。又斷德中二句：初習種全滅、後句正使久除，文可見。釋同中二：初果能攝因、二因能入果。初中二：先徵、次釋。徵意：所以此眾同在佛海中耶？釋意：以佛成彼，故不別也。於中有三：一舉佛為行緣、二「種種因緣」下明依緣成行、三「各隨」下結行屬緣。前中三句：一往時、二往行、三為物集善根。二成行中有五句：初一句令得三賢位、二一句證地位、三「逮得」下明八地已上位、四「皆悉」下成法雲位、五「具足」者，結總也。三結行屬緣中，初各隨得出結行也。悉由等者，屬緣也，是故在果海中也。二因能入果者，謂乘解脫等，即乘因入果故、乘別入總故、乘門入海故。如下文中十種解脫九世相即，乘此力故得因果圓滿同一際也，是故於佛果海中法門悉得自在。下文歎法門即是其事。若三乘則不得如此，以事異故、師弟別故。

Third, praising their virtues. In this text there are two explanations: first, it merely displays the virtues of this assembly; second, it comprehensively clarifies the virtues of the aforementioned worldly-birth assembly and thereby resolves doubts. The doubt states: 'Previously, Samantabhadra was of common birth and commonly present in the fruition-ocean; since this worldly-birth assembly consists of mixed kinds of low and inferior status, how can it also be included within the fruition-ocean?' The resolution is as in the text: the first two lines provide a general heading, meaning that internally they practice the abandonment of marks and externally they participate in the superior stream, and therefore they reside within the fruition-ocean of conditioned arising. Below, in the specific differentiation, there are two parts: first, adducing their virtues; and second, from 'for what reason' onward, explaining their being identical with the fruition-ocean. In the former, there are two: first, one line showing external conversion universally pervading; next, internal virtues being fully abundant. Within 'fully abundant', there are four: first, the three karmas being extraordinary; second, being identical to that mounted by the Buddha; third, the virtue of severance abandoning defilement; and fourth, illuminating the true source. In the first of these, first, their bodies accomplish wondrous forms; second, their minds are well-settled; and third, their speech and eloquence do not falter. Here, the first means abandoning inability to speak, so in the assembly they do not falter; the latter means abandoning inability to answer, so no challenges can defeat them. Why do they possess these superior three karmas? Because that which is mounted by the Buddha is constantly present before them. Why is the Buddha's vehicle able to be present before them? Because they have abandoned the two obscurations. Why are they able to abandon these two obscurations? Because they have beheld superior conditions; therefore they enter the Buddha-ocean. This is using what follows to explain what precedes. Furthermore, in meaning, using what precedes to explain what follows: because they possess these superior three karmas, the Buddha's vehicle is present before them; because the Buddha's vehicle is present before them, they are able to abandon the two obscurations; because they abandon the two obscurations, they are able to see the Buddha's dharmadhātu body; therefore they are able to be numbered among the assembly. For if one possesses obscurations, looking at the sun one would even lose one's eyesight, let alone being able to see the Buddha—as stated below regarding 'like being blind', etc. Furthermore, within the virtue of severance there are two lines: the first line means that the seeds of habit-energies are completely extinguished; the latter line means that the primary afflictions have long been eliminated; the text is clear. In explaining their identity [with the fruition-ocean], there are two parts: first, the fruition is able to subsume the cause; second, the cause is able to enter the fruition. In the first, there are two: first, raising the question; next, the explanation. The meaning of the question: 'For what reason is this assembly together within the Buddha-ocean?' The meaning of the explanation: 'Because the Buddha brought them to completion, they are not separate.' Within this there are three parts: 1. adducing the Buddha as the condition for practice; 2. from 'manifold causes and conditions' onward, clarifying the accomplishment of practice relying on conditions; 3. from 'each in accordance with' onward, concluding that practice belongs to conditions. In the first part, there are three lines: 1. past time; 2. past practice; 3. gathering roots of good for sentient beings. In the second part, on accomplishing practice, there are five lines: the first line enables attaining the stages of the three worthies; the second line is realizing the bhūmi stages; 3. from 'attaining' onward clarifies the stages from the eighth bhūmi and above; 4. from 'all entirely' onward accomplishes the Dharmameghā stage; 5. 'fully possessing' concludes the summary. In the third part, concluding that practice belongs to conditions, first, 'each accordingly attaining' concludes the practice; 'entirely due to', etc., attributes it to conditions; therefore they are within the fruition-ocean. Second, regarding the cause being able to enter the fruition: this means mounting liberation, etc.—that is, mounting the cause to enter the fruition, mounting the particular to enter the universal, mounting the doorway to enter the ocean. As in the text below, where the ten kinds of liberations and the nine times are mutually identical; through mounting this power, cause and fruition become fulfilled and united in the same boundary; therefore, regarding the dharmamukhas within the Buddha-fruition ocean, they all attain mastery. The text below praising the dharmamukhas is precisely this matter. In the three vehicles, it cannot be like this, because the facts are different and the teacher and disciples are distinct.