華嚴經探玄記 2.45

2.45

四第二禪光音天眾有十：初寂靜處者，一理靜、二事靜、三田靜。滅苦亦三：一性滅、二智滅、三福滅。下頌中但有田及福也。二中初斷德，心淨性淨故、離垢治淨故。《寶性論》云「一自性淨、二無垢淨。」次智德，謂廣修等也。又心淨是器，離垢是緣，德海是依緣所修也，頌中存後釋。三有二釋：一長短相即，以時劫如如故；二自在位與不自在位，德優劣故。四有三釋：一云世間生住滅種種者，是染緣起。清淨者，即染性淨。性淨之德，故云功德。一云是淨法緣起，但簡真如，故云世間生等。簡染過患，故云淨功德。一云世間是處也。生住滅是佛出及住滅等，多門益物滅染成淨故也。下頌中存後釋，但以義通故兼餘釋也。五一生菩薩能供中極，是故就彼顯廣說也。如下「百萬億等」准之。六得自在陀羅尼力，一念能多受、一念能多說。七場處，佛出名莊嚴。八神足，即功德。又神足是能益，功德是所益成相。九福智深廣，與機為境。十願力功德力，是因位願行，即能持也。喜藏是果，即所持也。喜是大智，智體含攝故名藏。頌中十偈，各頌一法。初偈，頌依靜田生福滅苦。二中，初句頌離垢行緣、次句頌心淨行器、次句頌所成德海、下句結法屬人。莊嚴即是妙雜光也。三中，初句顯方便廣故、次句顯多劫修故、次句性無礙故。由此方便一念，出生多劫功德，名方便門。法主音即是自在音，故結人得法也。四中，初三句頌世間生住滅，即佛興世等故；下句滅癡，頌淨功德。勝念，結天名也。五中，初句田廣、次句能供廣、次句供益廣，總頌上菩薩在兜率廣說供也；下句結法屬人。六中，初三句頌於一劫說地義；下句頌能一念受說，以得心自在故。七中，初句能嚴、次二句現莊嚴相、下句結名。八中，初二句頌無盡神足，上句體、下句用；下二句頌益成功德海，上句令得地前六根淨、下句令至地上甚深法，亦是結人名。九中，初二句頌功德海，上句慧、下句福；次句頌境界；下句結法屬人。十中，初二句頌過去佛功德力、次一句頌願力、下句頌所持喜藏，即所成果也。

Fourth, the Ābhāsvara gods of the second dhyāna have ten [doors]: First, as for the "quiescent place," there are: (1) quiescence in principle, (2) quiescence in phenomena, and (3) quiescence of the field. Eliminating suffering also has three: (1) elimination by nature, (2) elimination by wisdom, and (3) elimination by merit. The verses below contain only the field and merit. In the second [door], the first is the virtue of severance, because the mind is pure and its nature is pure, and because being free of defilement is purification through remedies—as the Ratnagotravibhāga states, "first, purity of self-nature; second, immaculate purity." Next is the virtue of wisdom, referring to extensively cultivating, etc. Furthermore, the pure mind is the vessel, freedom from defilement is the condition, and the ocean of virtues is cultivated relying on the conditions; the verses preserve the latter explanation. The third has two explanations: (1) long and short are mutually identical, because time and kalpas are identical to Suchness; (2) sovereign stages and non-sovereign stages differ in virtue's superiority and inferiority. The fourth has three explanations: One says that the world's various arisings, abidings, and cessations are defiled dependent origination. "Purifying" means the nature of defilement is pure. Because of this virtue of natural purity, it says "merit." Another says that it is the dependent origination of pure dharmas; only distinguishing it from suchness, it says "worldly arisings, etc." Distinguishing it from defiled faults, it says "pure merit." Another says that "world" is the place. Arising, abiding, and ceasing are the Buddha's emergence, dwelling, cessation, and so forth, benefiting beings through many doors and destroying defilement to achieve purity. The verse below preserves the latter explanation, but because the meaning is comprehensive, it encompasses the other explanations as well. Fifth, bodhisattvas of one remaining lifetime are the ultimate among those capable of making offerings; therefore, extensive proclamation is shown in reference to them. It should be understood according to the "hundred myriad koṭis, etc." below. Sixth, attaining the sovereign power of dhāraṇī, in a single thought-moment capable of receiving much, and in a single thought-moment capable of preaching much. Seventh, the site where the Buddha appears is called "adornment." Eighth, supernatural power is merit itself. Furthermore, supernatural power is what can benefit, and merit is the realized characteristic of what is benefited. Ninth, blessing and wisdom are deep and vast, serving as the objective realm for beings' capacities. Tenth, the power of vows and the power of merits are the vows and practices of the causal stage, which are what sustains. The treasury of joy is the fruit, which is what is sustained. Joy is great wisdom; because the essence of wisdom contains and encompasses [all], it is named a "treasury." In the verses there are ten stanzas, each praising one teaching. The first verse praises producing merit and extinguishing suffering relying on the quiescent field. In the second, the first line praises the practice and conditions of freedom from defilement; the next line praises the pure mind as the vessel of practice; the next line praises the resulting ocean of virtues; the final line concludes with the teaching belonging to the person. "Adornment" is precisely "wondrous variegated light." In the third, the first line reveals the vastness of skillful means; the next line reveals cultivation across many kalpas; the next line reveals freedom from hindrance of nature. Through this single thought of skillful means, producing the merits of many kalpas is called the "door of skillful means." "Voice of the Lord of the Dharma" is precisely "sovereign voice," hence concluding with the person attaining the Dharma. In the fourth, the first three lines praise the world's arising, abiding, and ceasing, which are the Buddha's appearing in the world, etc.; the final line, destroying ignorance, praises pure merit. "Supreme Mindfulness" concludes with the deva's name. In the fifth, the first line is the vastness of the field; the next line is the vastness of those who can make offerings; the next line is the vastness of the benefit of offerings, generally praising the aforementioned bodhisattvas in Tuṣita extensively explaining offerings; the final line concludes with the teaching belonging to the person. In the sixth, the first three lines praise explaining the meaning of the bhūmis in a single kalpa; the final line praises being able to receive and explain in a single thought-moment, because of attaining mental sovereignty. In the seventh, the first line is what can adorn; the next two lines manifest the characteristics of adornment; the final line concludes with the name. In the eighth, the first two lines praise inexhaustible supernatural power, the upper line being the essence and the lower line the function; the next two lines praise the benefit of achieving the ocean of virtues, the upper line causing attainment of the purity of the six faculties prior to the bhūmis, the lower line leading to the profound Dharma above the bhūmis, and also concluding with the person's name. In the ninth, the first two lines praise the ocean of virtues, the upper line being wisdom and the lower line blessings; the next line praises the realm; the final line concludes with the teaching belonging to the person. In the tenth, the first two lines praise the power of merit of past buddhas; the next line praises the power of vows; the final line praises the sustained treasury of joy, which is the fruit realized.