華嚴經探玄記 2.42

2.42

就初首羅眾內十天得法中，初明體用。體中法界，空境也。寂靜，證也。用中方便者，善巧應機。光明者，覺照成益。法門者，法有三義，謂自性、軌則及對智也。門有四義：一標別義，如此門非彼等；二通智遊入義；三收入義，一切入一，以一為門；四通出義，於一門中能出一切，不窮盡故。此法即門持業釋也。法界虛空等，即法門，亦持業。下諸門竝准此知之。此等竝是法界緣起佛境界中差別法門，然此諸眾各洞一門入佛海內，屬佛別德，故稱自在。又於此一門攝一切門，作用無盡，故名自在，下竝准之。二一切法者，境也。普遊者，智也。又初教、後義，頌存後釋也。三不生滅是法身、方便是色身。又初證道、後教道。又不生滅者有十義：一真理離有為相，故不生不滅。二非有為故不生，是無為故不滅。三不守性故不生，不改性故不滅。四不變故不生，隨緣故不滅（此上約圓成）。五緣起無性故不生，緣起不失故不滅。六緣起不失故不生，以理性不現也；緣起無性故不滅，以理性顯故。七由緣起，故不可生滅取也（此上約依他）。八由情執無理，故無可生滅也。九所執故不生，是無相觀境故不滅（此上約所執）。上來約境。方便者，上諸道理巧現於機也。十不住世間故不生，不同凡夫；不住涅槃故不滅，不同二乘。以不生有方便故，不住涅槃也；以不滅有方便故，不住世間也。若不爾者，異凡應同小、異小應同凡，由方便故得雙異也。此上十義，總別無二，以六相鎔融思準之。四巧智深廣難測故，光者除闇故，遊者昇入故。五依普門禪，故云一切也，見法界理佛故、滅惑故，生起無量樂也。六染分可怖轉滅故，淨分寂靜轉現故。遊是證也。七境界者，分齊也，化用遍故。不起者，不作也，用而恒寂故。八妙絕三際故，又佛德應機而無往返。九真理寂靜是佛所緣境也。十佛多方便是眾生所緣故也。此十法門中，初門為總、餘九為別，同異成壞准可知之。頌中先生起。以佛力者，顯非自力。觀自眾者，示普攝故、顯同說故。何故偈讚者？《地論》云「少字攝多義故、諸讚歎者多以偈頌故。」又頌有四種：一數字頌，謂依梵本三十二字為一頌，不問長行及偈。二伽陀頌，此云諷頌，或云直頌，謂不頌長行也。三祇夜頌，此云應頌，謂應重頌長行法也。四慍陀南頌，此云集施，謂以少言含攝多義云集，用以施人令易受持，故云集施。此上三種頌，或七言或五言四言三言，如處世界、如虛空，為三言也。皆以四句為一頌，此中當第三重頌之偈也。下文諸頌准之。偈中二十行，四句成偈，總有十偈，一偈頌前一法門。問：此欲歎佛，何故頌己法門？答：此眾既是佛海印中現，屬佛別德，故頌己法即是歎佛。以佛德玄妙非餘所知，若非佛德無以顯佛故。《智論》第十二云「唯佛應供養佛，餘人不知佛德。如說智人能敬智，智論則智喜。智人能知智，如蛇知蛇足。」頌中初頌，頌初法門。初三句頌體，後一句頌用。前中初一句頌境，次二句頌證。或身滿法界、或法界滿身，融故也。心寂故無取，境寂故無起。又初句頌上法界，次句頌虛空，次句頌寂靜，下句頌方便。二頌中，初二句頌上一切法，次一句頌上普遊，下句結天名也。三中，初一句頌上不生滅，證道；次二句頌上方便，教道。初句身方便，後句口方便。下句約天，明得法自在立名也。四中，初二句頌上方便智海，次一句頌上光，下句頌遊及結人得法。五中，初三句頌上禪無量樂事，下一句頌普起及樂名。六中，初句頌上癡畏，次句頌遊靜，次句頌轉謂照除也，下句結人得法。七中，初二句頌無量境界，次一句頌不起，下句結法屬人。八中，初二句頌上一切法，次一句頌不來去，下句結法屬人。九中，初三句頌佛境寂靜，下句結法屬人。十中，初三句頌無量境界。無量境界有三：一時無量，上句顯之；二境界無量，謂菩提及眾生，次句顯之；三善巧無量，下句顯之。下句結人得法。

Regarding the ten devas' attainment of the Dharma within the initial Śuddhāvāsa assembly: First, [the text] clarifies essence and function. Within the essence, the dharmadhātu is the objective realm of emptiness; "quiescence" is the realization. Within the function, "upāya" is being skillfully responsive to capacities; "radiance" is enlightening and illuminating to generate benefit. Regarding "Dharma-gate" (dharmamukha), Dharma has three meanings: its own nature, a model/norm, and [the object] confronting wisdom. "Gate" has four meanings: 1. the meaning of distinguishing and indicating, as this gate is not that one, etc.; 2. the meaning of allowing wisdom to enter and travel; 3. the meaning of gathering and taking in: all enter into one, taking the one as the gate; 4. the meaning of opening out: within one gate all can emerge, because it is inexhaustible. This is an appositional compound (karmadhāraya) of Dharma being itself the gate. "Dharmadhātu, empty space," and so on are precisely the Dharma-gate, likewise an appositional compound. All subsequent gates should be understood by analogy with this. All of these are distinct Dharma-gates within the Buddha's realm of dharmadhātu dependent origination. Since each of these assemblies thoroughly penetrates one gate to enter the ocean of Buddhahood, belonging to a particular virtue of the Buddha, it is called "mastery" (vaśitā). Furthermore, within this single gate all gates are subsumed and its active functions are inexhaustible, hence it is called "mastery"; all below should be understood accordingly. Second, "all dharmas" is the objective realm; "pervasively roaming" is wisdom. Alternatively, the first is teaching and the latter is meaning; the verses retain the latter interpretation. Third, "unborn and unextinguished" is the dharmakāya; "upāya" is the rūpakāya. Alternatively, the first is the path of realization (adhigama-mārga) and the latter is the path of teaching (deśanā-mārga). Furthermore, "unborn and unextinguished" has ten meanings: 1. True reality is free from the characteristics of conditioned things (saṃskṛta), hence it is unborn and unextinguished. 2. Because it is not conditioned, it is unborn; because it is unconditioned, it is unextinguished. 3. Because it does not preserve a rigid nature, it is unborn; because it does not alter its nature, it is unextinguished. 4. Because it does not change, it is unborn; because it accords with conditions, it is unextinguished (these above pertain to the perfected nature [pariniṣpanna]). 5. Because dependent origination lacks intrinsic nature, it is unborn; because dependent origination is not lost, it is unextinguished. 6. Because dependent origination is not lost, it is unborn, as the rational nature is not manifested; because dependent origination lacks intrinsic nature, it is unextinguished, as the rational nature is revealed. 7. Because it is dependently originated, it cannot be grasped through birth and death (these above pertain to other-dependent nature [paratantra]). 8. Because emotional attachments lack true principle, there is nothing that can be born or extinguished. 9. Because it is an imagined construct, it is unborn; because it is an objective realm of signless contemplation, it is unextinguished (these above pertain to the imagined nature [parikalpita]). The above pertain to the objective realm. As for "upāya," it skillfully manifests the above principles to capacities. 10. Because it does not abide in the mundane world, it is unborn, unlike ordinary beings; because it does not abide in nirvāṇa, it is unextinguished, unlike the two vehicles. Because not being born possesses upāya, one does not abide in nirvāṇa; because not being extinguished possesses upāya, one does not abide in the mundane world. If it were not so, differing from ordinary beings would mean being identical to the Hinayāna, and differing from the Hinayāna would mean being identical to ordinary beings; due to upāya, one can differ from both. These ten meanings above are non-dual in general and particular; consider and calibrate them using the fusion of the six characteristics. Fourth, skillful wisdom is profound, vast, and difficult to fathom; "radiance" is because it dispels darkness; "roaming" is because it ascends and enters. Fifth, relying on the dhyāna of the universal gate, it says "all"; because one sees the principle-Buddha of the dharmadhātu and extinguishes delusion, it generates immeasurable joy. Sixth, because the defiled part that is terrifying is transformed and extinguished, while the pure part that is tranquil is increasingly manifested; "roaming" is realization. Seventh, "objective realm" is the scope, because transformative functions are pervasive; "without arising" means not creating, because while functioning it is constantly tranquil. Eighth, it wonderfully transcends the three time periods; furthermore, the Buddha's virtue responds to capacities without coming or going. Ninth, the quiescence of true principle is the object cognized by the Buddha. Tenth, the Buddha's abundant upāya is the object cognized by sentient beings. Among these ten Dharma-gates, the first gate is general and the remaining nine are particular; identity, difference, formation, and disintegration should be understood accordingly. In the verses, [the text] first generates the arising. "Through the Buddha's power" reveals that it is not one's own power. "Contemplating their own assembly" demonstrates pervasive inclusion and shows that they speak in unison. Why praise in verse? The *Daśabhūmika-śāstra* says: "Because few words gather many meanings, and those who offer praises mostly use verses." Furthermore, there are four kinds of verses: 1. Quantitative verse (pada-gāthā), where thirty-two syllables according to Sanskrit texts constitute one verse, regardless of prose or verse. 2. Gāthā verse, here translated as chanting verse (fengsong), or direct verse (zhisong), meaning it does not reiterate prose. 3. Geya verse, here translated as responsive verse (yingsong), meaning it responsively reiterates the Dharma of the prose. 4. Udāna verse, here translated as collected bestowal (jishi), meaning it gathers many meanings in few words, hence called "collection," and is used to bestow on people so that it is easy to uphold, hence called "bestowal." In the above three kinds of verses, whether seven-syllable, five-syllable, four-syllable, or three-syllable—such as "dwelling in the world," "like empty space," which are three-syllable—all take four lines as one verse. Here it corresponds to the third, responsive verses (geya). The subsequent verses below should be understood accordingly. In the verses, there are twenty lines, with four lines forming a verse, making ten verses in total; each verse praises one preceding Dharma-gate. Question: Wishing to praise the Buddha here, why do they praise their own Dharma-gates? Answer: Since this assembly is manifested within the Buddha's sāgara-mudrā and belongs to a particular virtue of the Buddha, praising their own Dharma is precisely praising the Buddha. Because the Buddha's virtues are abstruse and subtle, beyond the knowledge of others, if not for the Buddha's virtues, there would be no way to manifest the Buddha. As the twelfth fascicle of the *Dà zhìdù lùn* says: "Only a Buddha should make offerings to a Buddha; other people do not know the Buddha's virtues. As it is said: A wise person can respect wisdom; when discussing wisdom, the wise are pleased. A wise person can know wisdom, just as a snake knows a snake's feet." Among the verses, the first verse praises the first Dharma-gate. The first three lines praise the essence, and the last line praises the function. Within the former, the first line praises the objective realm, and the next two lines praise the realization. Either the body fills the dharmadhātu, or the dharmadhātu fills the body, because of their fusion. Because the mind is tranquil, there is no grasping; because the objective realm is tranquil, there is no arising. Furthermore, the first line praises the dharmadhātu above, the next line praises empty space, the next line praises quiescence, and the lower line praises upāya. In the second verse, the first two lines praise "all dharmas" above, the next line praises "pervasively roaming" above, and the last line concludes with the deva's name. In the third verse, the first line praises "unborn and unextinguished" above, the path of realization; the next two lines praise "upāya" above, the path of teaching. The first line is bodily upāya, and the latter line is verbal upāya. The last line designates the name with respect to the deva's attainment of Dharma mastery. In the fourth verse, the first two lines praise the ocean of upāya wisdom above, the next line praises the radiance above, and the last line praises roaming and concludes with the person's attainment of Dharma. In the fifth verse, the first three lines praise the immeasurable joy of dhyāna above, and the last line praises universal arising and the name of joy. In the sixth verse, the first line praises the fear of delusion above, the next line praises roaming in tranquility, the next line praises transformation—meaning illuminating and eliminating—and the last line concludes with the person's attainment of Dharma. In the seventh verse, the first two lines praise the immeasurable objective realm, the next line praises non-arising, and the last line links the Dharma to the person. In the eighth verse, the first two lines praise "all dharmas" above, the next line praises non-coming and non-going, and the last line links the Dharma to the person. In the ninth verse, the first three lines praise the quiescence of the Buddha's realm, and the last line links the Dharma to the person. In the tenth verse, the first three lines praise the immeasurable objective realm. Immeasurable objective realms are of three kinds: 1. immeasurable time, revealed by the first line; 2. immeasurable objective realm, meaning bodhi and sentient beings, revealed by the next line; 3. immeasurable skillfulness, revealed by the subsequent line. The last line concludes with the person's attainment of Dharma.