華嚴經探玄記 2.49

2.49

第八兜率天眾有八：初為機現世名為成就，隨欲說法名轉法輪。二慧光照真空。又空，體也、淨德也、光用也。三無礙願海與物同體故云入，自性離相故云寂靜。四約遮十相俱無，名無量無相。約表恒沙性德，名無量無相。令諸眾生觀察修行，滅惑業障，名為觀行。五佛境有二：一分齊、二所證。超踊有二：一過凡小、二越思議。覺力有二：一證理、二照機。六以佛功德熏習眾生，名喜修習。令發心不退，故云不壞菩提心也。七量智調機。八中初無盡緣起，次速歸真性。亦是迴法擬機，後入機正現。又無邊心海，根器也。念念迴向無間，欲樂也。隨器普現，佛能應現也。頌中順後釋，頌中少非次。初中，初句法輪體、次句所為、次句正輪、下句結勝。又初半頌成就、後半頌轉法輪。二超頌第三法門，初半頌廣願海、後半頌入眾生寂靜，諸法方便是也。勝是天名。三却頌第二法門，初半頌虛空界、後半頌淨光。四中，初半觀所為也；次句頌無量無相，即觀境也；下句頌觀行成也。五，超頌第七諸佛調伏眾生方便法門。六，却頌第五法門，初半頌佛境超踊、後半頌覺力。又釋：亦可前頌五、此頌七，如文可知。七中，初半頌喜修集、次句頌菩提心、下句頌不可壞。八中，初半頌無邊心海，謂佛子是。念念迴向有三義：一雲集義、二向佛興供、三向佛聽法，如經「悉來集故、供養故、聽法故。」下句頌隨器普現。

Eighth, the host of the Tuṣita heavens has eight [teachings]: First, manifesting in the world for capacities is called 'accomplishment'; preaching the Dharma according to inclinations is called 'turning the dharmacakra.' Second, the light of wisdom illuminates true emptiness. Furthermore, emptiness is the essence, pure virtue, and the light is the function. Third, the unobstructed ocean of vows shares the same essence with beings, hence called 'entering'; its own nature transcends marks, hence called 'quiescent.' Fourth, in terms of negation, the tenfold marks are all absent, hence called 'immeasurable and markless.' In terms of affirmation, the nature virtues are as numerous as the sands of the Ganges, hence called 'immeasurable and markless.' Causing all sentient beings to observe and practice, extinguishing the obstacles of affliction and karma, is called 'contemplative practice.' Fifth, the Buddha's sphere has two aspects: 1. delimitation, 2. what is realized. Transcending has two aspects: 1. surpassing ordinary beings and the Hinayāna, 2. transcending conceivable thought. The power of awakening has two aspects: 1. realizing principle, 2. illuminating capacities. Sixth, perfuming sentient beings with the Buddha's virtues is called 'joyful cultivation.' Causing their aspiration not to regress is hence called 'indestructible bodhicitta.' Seventh, quantitative wisdom taming capacities. In the eighth, first is inexhaustible dependent origination, next is rapid return to true nature. It is also adapting Dharma to match capacities, and subsequently entering capacities to truly manifest. Furthermore, the boundless ocean of mind is the spiritual capacity. Moment-to-moment dedication without interruption is aspiration and delight. Manifesting universally according to capacities is the Buddha's capacity to respond and manifest. The verses accord with the later interpretation, and in the verses a few are out of order. In the first, the first line is the substance of the dharmacakra, the next line is for whom it is intended, the next line is the turning proper, and the bottom line concludes with excellence. Alternatively, the first half praises accomplishment, and the second half praises turning the dharmacakra. The second leaps ahead to praise the third teaching: the first half praises the vast ocean of vows, and the second half praises entering the quiescence of sentient beings, which is the upāya of all dharmas. 'Excellence' is the devaputra's name. The third turns back to praise the second teaching: the first half praises the realm of empty space, and the second half praises pure light. In the fourth, the first half is the purpose of contemplation; the next line praises immeasurable and markless, which is the object of contemplation; the bottom line praises the completion of contemplative practice. The fifth leaps ahead to praise the seventh teaching of the Buddhas' upāya for subduing sentient beings. The sixth turns back to praise the fifth teaching: the first half praises the Buddha's sphere transcending, and the second half praises the power of awakening. Another interpretation: the former could praise the fifth and this the seventh, as is evident from the text. In the seventh, the first half praises joyful cultivation; the next line praises bodhicitta; the bottom line praises indestructible. In the eighth, the first half praises the boundless ocean of mind, referring to the Buddha's disciples. Moment-to-moment dedication has three meanings: 1. assembling like clouds; 2. facing the Buddha to raise offerings; 3. facing the Buddha to hear the Dharma; as the sūtra says: 'because all come to assemble, because of offering, because of hearing the Dharma.' The bottom line praises manifesting universally according to capacities.