華嚴經探玄記 2.61

2.61

第二大段發起序，於中有二：初動地、二興供。初中三：先佛力動因也。華藏動處，六種等動相也。此中四句分別：一動處、二動相、三所為、四汎明動時。初中，問：何故此摩竭國即云是華藏界耶？答：准下文中，通有四句：一或云此界唯是娑婆，此約三乘說；或云即是華藏，約別教一乘辨；或云華藏中娑婆界，此約同教一乘說；或非華藏非娑婆，此約國土海平等性說。是故隨所說法令處差別，今此文約別教說耳。第二明動相有二：一、六相，謂中踊邊沒等。中、邊、四方為六也。此約三乘及同教。二、十八相，約別教及同教。動是掉颺不安，如風動樹。依《涅槃經》，小動名地動，大動名大地動。有小聲名地動，有大聲名大地動。獨地動名地動，山河樹木及以大海一切動名大地動。又動名地動，動時能令眾生心動名大地動。此等約三乘說。今此中動有三品：一動，謂一方；二遍動，謂四方；三等遍動，謂八方，又四方八方十方。又初獨一方動，二十方次第動，三十方同時動。又《大般若》中名動、等動、等極動。下五相皆准此，各有下、中、上，亦名小、中、大，故有十八也。起是搖起，如麵起。《同性經》中名作搖。《大般若》中名擊，謂加打也。覺是大聲驚悟，《同性》中名聲，《大般若》名爆，《地論》釋名上去。振是下聲隱隱，《地論》名下去。吼是平聲哮吼。涌是涌出峯桶，如泉涌等。又六方踊沒，謂東踊西沒等。又動、起、涌三是色，餘三是聲。此六皆名動者，初一就勝通名，餘五從別為目，如十色處同名色處，初色處亦名色處。三明動所為者，依《勝思惟梵天經論》說：一令諸魔生驚怖故、二令說法時大眾不起散心故、三令放逸者生覺知故、四令眾生念法相故、五令眾生觀說法處故、六令成就者得解脫故、七令隨順問正義故、八《智論》云「欲令眾生知一切法空無常故。」九古德云「動其所執故。」十表說大法現徵祥事故。又依《地論》，依四種眾生：一依不善眾生、二依信種種天眾生、三依我慢眾生、四依呪術眾生等故也。第四汎明動時，如《智論》說有八時，如《長阿含》說：一大水動時、二尊神試神力時、三如來入胎時、四出胎時、五成道時、六轉法輪時、七息教時、八入涅槃時，九若依《增一經》第二十八中，更加大神足比丘心得自在，乃至觀地無相故動也。十若依《智論》第十，授諸菩薩記，當得作佛為天地人主，是時地神大喜，我今得主，是故地動。如王初位，臣民慶喜稱萬歲歌舞等也。又依《涅槃經》，菩薩下生閻浮提時名大地動。菩薩出家、成道、轉法輪、般涅槃，是以大地六種振動。何以故？菩薩下生，欲色諸天及諸菩薩等悉來侍送，發大音聲讚歎菩薩，以口風氣吹，故令大地振動。又菩薩是人中象王龍王，龍王初入胎時，有諸龍王在地下或怖或怯，是故大地六種振動。第二興供文中二：初此土、後結通。前中世界諸王有二義：一是前所列王眾、二是餘十方世界中王。通是二也，於中初總、次別。三結可知。上來唯明一世界三世間自在相竟。第二大段明結通十方，以一會即一切會，顯教圓滿，攝主伴故。於中有二：初牒此土三世間相、後正結通。前中佛坐道場者，牒智正覺及器，此二果德融遍十方，義相顯故，不別釋也。眾生世間同果普遍，義相隱故，是故別釋。何故此眾能同佛果而普遍耶？釋中有二：初辨其所因、後正同果遍。前中三：初定慧力故、二法門力故、三如來力故。初中各隨已得法門分齊，故名境界。依三昧門，不味定故、不廢用故、巧攝法門令普遍故，名方便也。欣厭，是慧也。二法力中，圓法法爾速遍諸方，速令至果，名勇猛法。菩薩證此隨法普周，故云通達。此同上文乘解脫力入如來海等。三佛力中佛力令入佛境界中，故能遍也。下句結同果海。度是到也、徹也。此等並是上文一一所得一法門，但前為顯德，據別廣陳；此為牒結，就通略舉。下類通可知也。

The second major section is the introductory narrative of the initiation [of the teaching], in which there are two parts: first, the shaking of the earth; second, the offering of worship. In the first part there are three points: first, the cause of the shaking is the Buddha's power. The place where the shaking occurs is the Padmagarbha, and its characteristics of shaking are the six kinds, etc. Here there is a fourfold analysis: 1. the place of shaking; 2. the characteristics of shaking; 3. the purpose; 4. general explanation of the times of shaking. First, in [the place of shaking], question: Why is it said that this country of Magadha is itself the Padmagarbha-lokadhātu? Answer: According to the text below, there are generally four propositions: 1. Some say this realm is solely Sahā, which is spoken in terms of the three vehicles; or it is said that it is directly Padmagarbha, explained in terms of the separate teaching of the One Vehicle; or it is said to be the Sahā world within Padmagarbha, spoken in terms of the common teaching of the One Vehicle; or it is neither Padmagarbha nor Sahā, spoken in terms of the equality of the ocean of lands. Therefore, depending on the Dharma taught, the place differs; here this text is spoken according to the separate teaching. Second, explaining the characteristics of shaking has two aspects: 1. The six characteristics, namely, the center welling up and the edges sinking, etc. The center, edges, and four directions constitute the six. This is according to the three vehicles and the common teaching. 2. The eighteen characteristics, according to the separate teaching and the common teaching. Shaking (dong) is swaying and trembling without rest, like wind shaking a tree. Relying on the Nirvāṇa Sūtra, a slight shaking is called 'earth shaking'; a great shaking is called 'great earth shaking.' With a slight sound it is called 'earth shaking'; with a great sound it is called 'great earth shaking.' When the earth alone shakes, it is called 'earth shaking'; when mountains, rivers, trees, and the great oceans all shake, it is called 'great earth shaking.' Furthermore, shaking is called 'earth shaking'; when shaking can cause the minds of sentient beings to be shaken, it is called 'great earth shaking.' These are spoken in terms of the three vehicles. Now, here shaking has three grades: 1. Shaking, meaning in one direction; 2. pervasive shaking, meaning in four directions; 3. equally pervasive shaking, meaning in eight directions, or again in four directions, eight directions, and ten directions. Furthermore, first, only one direction shakes; second, the ten directions shake sequentially; third, the ten directions shake simultaneously. Also, in the Mahāprajñāpāramitā Sūtra, they are called shaking, equal shaking, and supremely equal shaking. The remaining five characteristics below are all modeled on this: each has lower, middle, and upper, also called small, middle, and great; hence there are eighteen. Rising (qi) is trembling and lifting up, like dough rising. In the Tongxing jing it is called 'shaking.' In the Mahāprajñāpāramitā Sūtra it is called 'striking,' meaning being struck. Awaking (jue) is a loud sound that startles and awakens; in the Tongxing it is called 'sound,' in the Mahāprajñāpāramitā it is called 'bursting,' and the Di lun interprets it as 'rising upward.' Trembling (zhen) is a low, rumbling sound; the Di lun calls it 'going downward.' Roaring (hou) is an even sound of roaring. Welling up (yong) is gushing forth like mountain peaks or bucketing up, like a spring bubbling forth, etc. Also, welling up and sinking in the six directions means welling up in the east and sinking in the west, etc. Furthermore, shaking, rising, and welling up—these three are form (rūpa); the remaining three are sound (śabda). That all six are called 'shaking' is because the first is a general term applied based on preeminence, while the remaining five are designated according to their particulars, just as the ten bases of form are collectively called 'bases of form,' and the first base of form is also called 'base of form.' Third, explaining the purpose of shaking: according to the commentary on the Brahmaviśeṣacinti-paripṛcchā Sūtra, 1. to cause the māras to give rise to fear; 2. to cause the great assembly not to give rise to distracted minds when the Dharma is taught; 3. to cause the indolent to give rise to awareness; 4. to cause sentient beings to be mindful of the marks of phenomena; 5. to cause sentient beings to observe the place where Dharma is taught; 6. to cause the accomplished to attain liberation; 7. to cause them to follow along and inquire about the true meaning; 8. the Dà zhìdù lùn says, 'to desire sentient beings to know that all dharmas are empty and impermanent'; 9. an ancient master said, 'to shake their attachments'; 10. to signify the manifestation of auspicious portents for preaching the great Dharma. Also, according to the Di lun, it is for four kinds of sentient beings: 1. based on unwholesome sentient beings; 2. based on sentient beings who believe in various gods; 3. based on sentient beings with pride; 4. based on sentient beings who rely on spells, etc. Fourth, general explanation of the times of shaking: as stated in the Dà zhìdù lùn, there are eight times. As stated in the Dīrgha Āgama: 1. when the great waters move; 2. when an exalted deity tests spiritual powers; 3. when the Tathāgata enters the womb; 4. when he emerges from the womb; 5. when he attains the Way; 6. when he turns the dharmacakra; 7. when he concludes his teaching; 8. when he enters nirvāṇa. 9. If according to fascicle twenty-eight of the Ekottarika Āgama, it adds: when a bhikṣu of great supernatural powers attains mental sovereignty, up to when he contemplates the earth as signless, it shakes. 10. If according to the tenth fascicle of the Dà zhìdù lùn, when bestowing prophecies on the bodhisattvas that they will become buddhas and be the masters of heaven, earth, and humankind, at that time the earth deity is overjoyed: 'I have now obtained a master!' Therefore the earth shakes; just as when a king ascends the throne, the ministers and people celebrate, shouting ten thousand years, singing, and dancing, etc. Also, according to the Nirvāṇa Sūtra, when the bodhisattva descends to be born in Jambudvīpa, it is called the great earth shaking. When the bodhisattva leaves home, attains the Way, turns the dharmacakra, and enters parinirvāṇa, the great earth shakes and trembles in six ways. Why? When the bodhisattva descends to be born, the devas of the desire and form realms, and all the bodhisattvas, all come to attend and escort him, emitting great sounds to praise the bodhisattva, blowing with the breath of their mouths, thus causing the great earth to shake and tremble. Furthermore, the bodhisattva is the elephant king and dragon king among humans; when the dragon king first enters the womb, the dragon kings beneath the earth are either terrified or timorous, and therefore the great earth shakes and trembles in six ways. Second, in the text on the offering of worship, there are two parts: first, this world; second, concluding with its pervading [the ten directions]. In the first, 'the kings of the worlds' has two meanings: first, the assembly of kings enumerated previously; second, the kings in the worlds of the other ten directions. It applies to both. Within this, first is general, next is specific. Third, the conclusion can be known. The above has concluded only the explanation of the marks of sovereignty in the three realms within one world. The second major section concludes with the pervading of the ten directions: because one assembly is directly all assemblies, showing that the teaching is complete and subsumes host and retinue. In this there are two parts: first, reiterating the characteristics of the three realms of this world; second, directly concluding with the pervading. In the first, 'the Buddha sits on the site of enlightenment' reiterates the correct enlightenment of wisdom and the receptacle [world]; the fruit-virtues of these two interpenetrate and pervade the ten directions, and because their conceptual characteristics are evident, they are not explained separately. The sentient being realm shares the same pervasive fruit, yet its conceptual characteristics are hidden, which is why it is explained separately. Why can this assembly share the Buddha's fruit and be pervasive? In the explanation there are two parts: first, discerning the cause; second, directly sharing the pervasiveness of the fruit. In the first are three points: first, due to the power of concentration and wisdom; second, due to the power of the Dharma gate; third, due to the power of the Tathāgata. In the first, each accords with the measure of the Dharma gate already attained, hence called 'realm.' Relying on the gates of samādhi, because one does not relish concentration, does not abandon function, and skillfully integrates the Dharma gates to make them pervasive, it is called 'upāya.' Rejoicing and aversion are wisdom. Second, in the power of Dharma, the round Dharma is by nature so and quickly pervades all directions, swiftly causing one to reach the fruit; it is called 'valiant Dharma.' The bodhisattva realizes this and universally pervades in accordance with the Dharma; hence it is said to 'penetrate.' This is the same as the previous text on 'riding the power of liberation to enter the Tathāgata's ocean,' etc. Third, in the Buddha's power, the Buddha's power causes one to enter into the Buddha's realm; hence one can pervade. The lower line concludes with sharing the ocean of fruits. 'Crossing over' means arriving, penetrating thoroughly. These are all the single Dharma gates individually attained in the previous text; earlier, to manifest virtue, they were broadly set forth in terms of the specific, whereas here, to reiterate and conclude, they are briefly presented in terms of the general. The subsequent analogical extension can be known.