華嚴經探玄記 2.60

2.60

第二明海慧等內眾者，顯因果同體故、依正無礙故、境智無二故。緣起樓觀內因外果，內即外故，出菩薩也。文中有三：初明出處、二所出人、三興供養。初中，一座在樓觀內，此是如來別住處故。二樓觀即座，如上云寶臺是也。二所出中有三，謂標數、列名、結數也。三供養中三，謂身、意、口。初一財、後二法。前中二，初正供、後「隨所」下歸靜。初中三大：一供大、二心大、三田大。前中二：初有五事，謂散華、燒香、放光、作樂、雨寶，如文。此等皆並是緣起法門之狀，所謂行華、戒香、智光、語音及所說法寶，然亦不壞華等事相也。下明供分量。分量中，初明供多、後明供廣。下「皆大喜」下，明心田二大，田中先佛、後大眾，並可知。問：何故外眾不辨財供，此中說耶？答：外眾財供，非顯勝故；內眾財供，顯奇特故。此別顯也。下文「雨供具」等，是通論故。二意業法供中二：先法、後供。法中二：先明所得、後「具足」下結成滿。前中二：初句約境標門、下二句釋顯二利；二約智標門、下二句釋顯因果、後結成滿。於中先結因圓，經云「愛有二種：一餓鬼愛、二法愛。如來無餓鬼愛，怜愍眾生故有法愛。」此中妙智巧取真理，故名法愛。愛即無相，名大力也。後結果滿，於中初句智德、後句斷德。又初句修成、後句入理。又初無常德、後常德。又初有為、後無為也。下正以供佛。問：何故財供中通供佛及眾，此中唯供佛耶？答：顯法供深細，唯佛窮故。第三語業供中，先標人、後偈讚。以一一嚴具中各出海慧等眾，今總標舉諸眾之中各一上首俱名海慧同說此偈，故云一切海慧等也。頌中十九偈，義分有九：一初一明體淨，謂境智無礙；二三偈明相滿，謂三世間故；三二偈明用勝，謂初速後益也；四二偈明往因深固；五一偈歎眾觀無厭；六四偈歎嚴座，一主、二香、三鬘、四光也；七二偈歎說法；八二偈歎處圓滿；九二偈歎佛普遍，如結通等。

Second, explaining the inner assembly of Sāgaramati and others: this is to reveal that cause and effect share the same essence, that environment and person are unobstructed, and that sphere and wisdom are non-dual. Within the conditioned arising pavilion, the inside is cause and the outside is effect; because the inside is identical to the outside, the bodhisattvas emerge. In the text there are three parts: first, explaining the place of emergence; second, the persons who emerge; third, making offerings. In the first part: one is that the seat is inside the pavilion, because this is the specific dwelling place of the Tathāgata. Two is that the pavilion is itself the seat, as mentioned above, the jewelled dais is it. In the second part, those who emerge, there are three: indicating the number, listing the names, and concluding the count. In the third part, making offerings, there are three: body, mind, and speech. The first one is material, and the latter two are Dharma. In the former there are two: first, the actual offering, and then from "according as" onward, returning to tranquility. In the former there are three greatnesses: 1. greatness of offering, 2. greatness of mind, 3. greatness of field. In the first of these there are two: first, there are five things, namely scattering flowers, burning incense, emitting light, making music, and raining jewels, as in the text. All of these are aspects of the Dharma-gate of conditioned arising, namely the flowers of practice, the incense of precepts, the light of wisdom, the sound of speech, and the jewel of the Dharma that is preached; yet they also do not destroy the phenomenal appearances of flowers and so forth. Below explains the measure of the offerings. Within the measure: first, explaining the great number of offerings; later, explaining the vastness of the offerings. Below, from "all greatly rejoiced" onward, explains the two greatnesses of mind and field; in the field, first the Buddha and then the great assembly, which can both be understood. Question: Why did the outer assembly not distinguish material offerings, while they are spoken of here? Answer: Material offerings of the outer assembly do not manifest superiority; material offerings of the inner assembly manifest the extraordinary. This is a distinct revelation. Below, the text saying "raining offering utensils" and so forth is a general discussion. In the second, Dharma-offering of mental karma, there are two: first, the Dharma; and later, the offering. In the Dharma there are two: first, explaining what is attained; and later, from "fully equipped" onward, concluding completion. In the former there are two: the first line indicates the gate with respect to the sphere, and the lower two lines explain and reveal the two benefits; the second indicates the gate with respect to wisdom, and the lower two lines explain and reveal cause and effect; later, concluding completion. Therein, first concluding the perfection of cause: the sūtra says, "There are two kinds of craving: 1. hungry ghost craving, 2. Dharma craving. The Tathāgata has no hungry ghost craving; out of pity for sentient beings he has Dharma craving." Here, wondrous wisdom skillfully grasps true reality, hence it is called Dharma craving. Craving being signless is called great power. Later concluding the fullness of the fruit: therein, the first line is the virtue of wisdom, and the later line is the virtue of severance. Furthermore, the first line is cultivation accomplished, and the later line is entering principle. Furthermore, the first is impermanent virtue, and the later is permanent virtue. Furthermore, the first is conditioned, and the later is unconditioned. Below, actually making offerings to the Buddha. Question: Why is it that in material offerings, offerings are made generally to the Buddha and the assembly, while here offerings are made only to the Buddha? Answer: To reveal that the Dharma offering is profound and subtle, and only the Buddha can fathom it. In the third, offerings of vocal karma: first, indicating the persons; later, praising in verses. Because from each and every ornament there emerged assemblies such as Sāgaramati, now collectively indicating one leader among each of the assemblies all named Sāgaramati, who together spoke these verses, it is said "all Sāgaramatis and others." In the verses there are nineteen gāthās, with nine divisions of meaning: 1. the first one illuminates purity of essence, meaning unhindered sphere and wisdom; 2. three gāthās illuminate completeness of characteristics, meaning the three worlds; 3. two gāthās illuminate superior function, meaning first speed and then benefit; 4. two gāthās illuminate past causes being profound and firm; 5. one gāthā praises the assembly's insatiable gazing; 6. four gāthās praise the adorned seat: first the master, second incense, third garlands, fourth light; 7. two gāthās praise preaching the Dharma; 8. two gāthās praise the consummation of the place; 9. two gāthās praise the Buddha's pervasiveness, as in concluding universality and so forth.