華嚴經探玄記 20.10

20.10

第四「爾時善財一心」下明現證法界。於中四：初證得法體、二顯法名義、三辨法根深、四結法本位。初中三：先得共法、二得正直心、三偈讚德。初中三：先觀此天。身得塵數等，是總舉。若約自分，是極位菩薩共所得故，名為共法；若約勝進，同諸如來共所得法，故云共法。望下皆是不共。衍法師云：菩薩共法，通論有四：一人法無二，與一切法界共；二因果無二，與一切諸佛共；三自他無二，與一切菩薩共；四染淨無二，與一切眾生共。二「所謂」下別列八十四種，一一中皆初標名、後釋義，竝如文可知。三「得如是」下結。二「爾時善財入如是」下明因此共法更得直心無邊，可知。三頌讚中十偈，分二：初三頌前法、餘七請後行。前中，初一頌所起十心，標初心統於後也；次一頌所得共法；後一頌所得正直心。二「唯願」下請後行，初三請授法、次三請授行、後一結重恩。第二「爾時善財說偈」下顯法名義，先問、後答。此中亦問法根深厚相，通有三問：一問名義、二問發心久近、三問幾時成佛。答中不答後問，故唯二答。初答名義中，先名者，身隨應化智善開覺，令物增善，故云長養。二「我入此」下顯義用中四：初釋覺悟義，謂了法平等是正證故。二「解一切」下依證現用，釋隨應化義，於中三：先無邊現色是總句，謂《攝論》等名土自在依止法界，當此地也。二「所謂」下別有一百種色，檢文欠二句。三於念念中現如是等總結，以是《起信論》中第八地名色自在地，此之謂也。三「或見或念」下隨機滅不善法、安立善法等，釋長養善根義。四「佛子我住」下結法門業用廣大。第三「如汝所問」下明法根深厚。於中二：一歎深許說、二正說所說。前中三：初牒問許說。二「菩薩圓滿」下歎顯甚深，於中約五譬喻以顯深義：初一日性無闇喻，喻菩薩智無妄能破妄；二日光遍照喻，喻菩薩寂而常用義；三虛舟濟物喻，喻菩薩無住攝生義；四空性無礙喻，喻菩薩無功益物義；五化無形質喻，喻菩薩用而常寂義。三「佛子菩薩智慧」下明結承力許說。二「乃往」下正說所說中二：先長行、後偈頌。前中三：先明善光劫中供佛修行、二明日光劫中供佛修行、三結塵數劫中供佛修行。初中有二：初明於最初佛所修行得法、二轉生值餘佛。初中有十四段：一古佛出世；二昔人造惡；三佛正開導；四王力治罰；五太子悲救；六臣議令死；七請代囚命；八王怒令誅；九母請王審；十太子確救；十一代獄放囚；十二王許修福；十三正設施會；十四佛救太子，於中有八：一國人已集、二佛眾雲赴、三見佛威光、四敬禮申請、五說法益眾、六太子得法、七結會古今。於中有四人：一太子、二惡臣、三獄囚、四大王。八出家得法。第二「我於爾時」下明轉生值餘佛，略舉八佛，通結一萬。第二「次復有」下明日光劫中供佛修行。於中三：先總舉數、二別列十佛及轉受十生、三「我諸趣受身」下總結六十億佛一一得法。第三「如一劫」下總結塵數劫中供佛修行修此法門。二重頌中三十六偈，分九：初一頌承力許說、次六頌古世佛興昔人造惡、次七頌太子悲救代命、次五頌初佛說法利益得法、次一頌結一萬佛、次一頌結塵數劫等、次四頌結會得法、次八頌法門業用、後三頌長時益物。下結自分、仰推勝進，竝可知。不動地竟。

Fourth, from "At that time, Sudhana with single mind" onward, explains the direct realization of the dharmadhātu. There are four parts to this: first, realizing the essence of the Dharma; second, revealing the name and meaning of the Dharma; third, discerning the depth of the roots of the Dharma; fourth, concluding with the fundamental stage of the Dharma. In the first part, there are three: first, obtaining the shared dharmas; second, obtaining the straightforward mind; third, gāthās praising virtues. In the first of these, there are three: first, observing this devatā. His body obtaining [dharmas] as numerous as dust motes, etc., is a general presentation. If considered in terms of one's own stage, these are shared attainments of bodhisattvas of the ultimate stages, and are therefore called shared dharmas; if considered in terms of superior advancement, they are dharmas attained in common with all tathāgatas, and are therefore called shared dharmas. Looked at from the stages below, they are all unshared. Dharma Master Yan says: "Generally discussing the shared dharmas of bodhisattvas, there are four: first, non-duality of person and dharmas, shared with the entire dharmadhātu; second, non-duality of cause and effect, shared with all buddhas; third, non-duality of self and other, shared with all bodhisattvas; fourth, non-duality of defilement and purity, shared with all sentient beings." Second, from "namely" onward, eighty-four kinds are separately enumerated; in each one, the name is first marked and the meaning is explained afterward, all of which can be known from the text. Third, from "having obtained such" onward is the conclusion. Second, from "At that time, Sudhana having entered such" onward, explains that on the basis of these shared dharmas he further obtained an infinite straightforward mind, which can be understood. Third, the ten gāthās in the praise in verse are divided into two: the first three praise the preceding dharmas, and the remaining seven request subsequent practices. In the first part, the first one praises the ten minds that arose, marking the initial mind to subsume those that follow; the next one praises the shared dharmas obtained; the last one praises the straightforward mind obtained. Second, from "I only pray" onward, requests the subsequent practices: the first three request the bestowal of the Dharma, the next three request the bestowal of practices, and the last one concludes with profound gratitude. Second, from "At that time, Sudhana having spoken the gāthās" onward, reveals the name and meaning of the Dharma; the question comes first, followed by the answer. Here there is also a question about the thick and deep nature of the Dharma's roots, with three questions in total: first, asking about the name and meaning; second, asking how long ago the aspiration was aroused; third, asking in how much time buddhahood will be attained. In the answer, the last question is not answered, so there are only two answers. In the first answer regarding the name and meaning: first, as for the name, the body adapts to manifestations and wisdom skillfully enlightens, causing sentient beings to increase in goodness, hence it is called "Nurturing." Second, from "I entered this" onward, revealing the meaning and function, has four parts: first, explaining the meaning of enlightenment, meaning that comprehending the equality of dharmas is correct realization. Second, from "understanding all" onward, relying on realization to manifest function, explains the meaning of adapting to manifestations, within which there are three: first, infinite manifestation of forms is the general phrase, meaning what the Mahāyānasaṃgraha and other texts call the "dharmadhātu as the basis of mastery over realms," which corresponds to this bhūmi. Second, from "namely" onward, there are separately one hundred kinds of forms, though checking the text shows two lines are missing. Third, manifesting such in every thought-moment, etc., is the general conclusion, since this refers to what the Treatise on the Arousal of Faith calls the eighth bhūmi as the "bhūmi of mastery over forms." Third, from "either seeing or recollecting" onward, extinguishing unwholesome dharmas and establishing wholesome dharmas according to the capacities [of beings], explains the meaning of nurturing wholesome roots. Fourth, from "Son of the Buddha, when I abide" onward, concludes with the vastness of the dharmamukha's karmic function. Third, from "As you have asked" onward, explains the thick depth of the Dharma's roots. Within this, there are two: first, praising the depth and consenting to explain; second, directly explaining what is to be explained. In the first part, there are three: first, restating the question and consenting to explain. Second, from "bodhisattvas fulfill" onward, praises and reveals its extreme depth, wherein five metaphors are used to reveal the profound meaning: first, the metaphor of the sun's nature being free of darkness, which illustrates that the bodhisattva's wisdom is without delusion and can destroy delusion; second, the metaphor of sunlight shining everywhere, which illustrates the meaning of the bodhisattva being tranquil yet constantly functioning; third, the metaphor of an empty boat ferrying beings across, which illustrates the meaning of the bodhisattva gathering beings while non-abiding; fourth, the metaphor of the nature of space being unobstructed, which illustrates the meaning of the bodhisattva benefiting beings without effort; fifth, the metaphor of apparitions lacking physical form, which illustrates the meaning of the bodhisattva functioning yet remaining constantly tranquil. Third, from "Son of the Buddha, the bodhisattva's wisdom" onward, concludes with consenting to explain by receiving [the Buddha's] power. Second, from "In the past" onward, directly explains what is to be explained, which has two parts: first prose, then verse. In the first part, there are three: first, explains making offerings to buddhas and cultivating practices in the Kalpa of Wholesome Light; second, explains making offerings to buddhas and cultivating practices in the Kalpa of Sunlight; third, concludes with making offerings to buddhas and cultivating practices during kalpas as numerous as dust motes. In the first part, there are two: first, explains cultivating practices and obtaining the Dharma under the initial buddha; second, being reborn and encountering the other buddhas. In the first part, there are fourteen sections: 1. an ancient buddha appears in the world; 2. people of old commit evil; 3. the buddha correctly guides them; 4. the king's power punishes them; 5. the crown prince compassionately rescues them; 6. the ministers deliberate and sentence them to death; 7. he requests to substitute his own life for the prisoners; 8. the king is enraged and orders his execution; 9. the mother pleads with the king to investigate; 10. the crown prince resolutely rescues them; 11. substituting himself in prison and releasing the prisoners; 12. the king permits the cultivation of merit; 13. directly arranging the assembly; 14. the buddha rescues the prince, within which there are eight: 1. the people of the state have gathered; 2. the assembly of buddhas arrives like clouds; 3. seeing the buddha's majestic light; 4. paying homage and making requests; 5. expounding the Dharma and benefiting the assembly; 6. the crown prince obtains the Dharma; 7. connecting the past with the present. Among them are four persons: 1. the crown prince; 2. the evil minister; 3. the prisoners; 4. the great king. 8. leaving home and obtaining the Dharma. Second, from "I at that time" onward, explains being reborn and encountering the other buddhas, briefly citing eight buddhas and concluding with a total of ten thousand. Second, from "Next, there was further" onward, explains making offerings to buddhas and cultivating practices in the Kalpa of Sunlight. In this, there are three: first, generally citing the number; second, separately listing the ten buddhas and the ten rebirths taken; third, from "taking birth throughout all destinies" onward, summarizes obtaining the Dharma under each of sixty billion buddhas. Third, from "Just as in one kalpa" onward, summarizes cultivating practices and cultivating this dharmamukha while offering to buddhas across kalpas as numerous as dust motes. Second, the thirty-six gāthās in the repeated verse are divided into nine: the first one praises consenting to explain by receiving [the Buddha's] power; the next six praise the arising of a buddha in the ancient world and the evil deeds of people of old; the next seven praise the prince compassionately saving them and substituting his own life; the next five praise the initial buddha preaching the Dharma, conferring benefit, and the attainment of the Dharma; the next one concludes with the ten thousand buddhas; the next one concludes with the kalpas as numerous as dust motes, etc.; the next four conclude the gathering and attainment of the Dharma; the next eight praise the dharmamukha's karmic function; the last three praise benefiting beings over a long time. The subsequent conclusion of his own stage and humble deferral to superior advancement may both be understood. The Stage of Immovability (Acalā-bhūmi) is concluded.