華嚴經探玄記 20.14

20.14

第四「答言」下授己法界。於中作五門分別：一顯法義、二立法名、三明業用、四辨法根、五結自分。初中二，長行與頌。長行中有四：初總標歎德、二列十名、三釋十義、四結歎益。初中三：先總歎能行生如來家、二「於念念」下別顯修法成行、三「具足」下明行成趣果。二列十名者，有諸德釋將配十地一一別釋。今就通釋：一供佛願；二覺心支者，依菩提心出生餘行名支也；三觀寂滅；四淨直心；五智普照；六生佛家；七佛光力；八達佛智；九嚴法界；十懃至佛。由行此十行令諸菩薩得生佛家故也。三提名別釋中，十種即為十段，一一各三，謂標、釋、結。初可知。二中有十種菩提心，皆有標名、釋義。支者，差別義，有十種故。又是因義，為餘行本故。三中有九種心，與前十心何別者？前是行本心，此是現行心，故生佛家也。四中亦以十句釋成直心，謂正直趣法、堅心不動，故生佛家也。五中亦以十行釋成普照。初六可知。無礙眼者是方便，深入等是願力，智者等是智度，由十行普照得佛家。六中亦以十句釋生如來家：一隨佛教生證深法門、二同佛大願、三行同、四體同、五背向同、六長善同、七住法同、八得佛定、九攝眾生、十聞持法。七中以九句釋顯佛光明力，謂知諸法如幻等，故成就如化通明之力，同佛光力遍遊十方故也。八中亦十句釋分別薩婆若：一總觀；二「於無量劫」下別顯分別果智及智所知境等，竝分別可知。九中亦有十句釋莊嚴法界，謂嚴剎土，化身嚴、起行嚴、攝生嚴等，竝准可知。十中亦有十句釋勇猛精進至佛：一總；二「一切世界」下別顯三世佛智所知，及示成正覺教化眾生故也。四「住是法」下結成利益。於中，先顯十種利益行成、後「以一切法」下隨應成佛結生如來家。二重頌中十頌，如其次第各頌一受生法，文顯可知。「菩薩具此」下結。二「我成就」下明立名。言無量境界自在者，明菩薩為物現生，故云自在。奇瑞非一，名無量境。天竺本云：我成就菩薩解脫名無量劫執持一切菩薩受生自在顯現。三「善財白言」下明法門境界，先問、後答。答中有三：初明下生有十瑞應、二明生時有十光明、三明受生有十自在。初中三：先天神自顯本願生此、二菩薩下生所現十瑞相、三「此相現時」下見瑞知菩薩生。二「佛子摩耶夫人出迦毘羅」下明生時有十光明，有舉數、列名、總結，可知。三「摩耶於此畢利叉」下明受生。於中有四：一總標。二別顯。畢利叉者，具云鉢刺叉，義翻云高顯樹也。有處名阿輸迦樹，此云無憂樹也。又阿說他樹，此云無羅樹，謂遶三匝能滅罪障，此是菩提樹，非是生處樹也。又名畢鉢羅樹，此云樒樹，在嶺南亦有，此類可知。十自在者，一八部雲集光照息苦、二腹受三千遍坐百億、三毛孔現佛過去行法、四毛孔現佛過去本事、五毛孔現佛過去形色、六毛孔現佛往昔本施、七身中出佛本嚴土事、八身出八部宮殿滿林、九身出菩薩讚歎舍那、十金剛地輪生大蓮花以承菩薩。三「摩耶生時」下顯相狀。於中五：一朗耀挺特如空中日現、二威光赫奕如雷電光、三應機現身如山起雲、四現破無明如闇中燈、五雖生不生用常寂故。四「我於一念」下明夜天結自所知受生分齊。四「爾時善財」下明法根深厚，先問、後答。答中二：先長行、後偈頌。前中十：一古世佛興、二出往佛母、三攀樹生佛、四授與乳母、五乳母得定、六得此法門、七結會古今、八廣見受生、九知本大願、十供佛持法。二頌中二十三頌半，分四：初一誡聽許說、二有八偈半明初佛所發心得法、三「我於億剎」下十三偈明更供多佛淨修增廣、四末後一偈結歎無盡。下結自分及推勝進，竝可知。善惠地竟。

Fourth, from "replied" onward, she imparts her own dharmadhātu. Within this, a fivefold analysis is made: 1. revealing the meaning of the teaching; 2. establishing the name of the teaching; 3. clarifying its karmic functions; 4. analyzing the roots of the teaching; 5. concluding her own allotted portion. The first part has two sections: prose and verses. In the prose there are four points: first, generally indicating and praising virtues; second, listing the ten names; third, explaining the ten meanings; fourth, concluding with praise of the benefits. In the first point there are three: first, generally praising the ability to practice and be born into the Tathāgata's family; second, from "in thought after thought" onward, separately revealing the cultivation of practices that establish deeds; third, from "equipped with" onward, clarifying the completion of practices leading toward the fruition. As for the second point, listing the ten names, various masters have explained them by coordinating them with the ten bhūmis and explaining each separately. Now we explain them generally: 1. the vow to make offerings to the Buddhas; 2. the branch of the mind of awakening, named "branch" because all other practices are born relying on the bodhicitta; 3. observing quiescence; 4. purifying the straightforward mind; 5. wisdom shining universally; 6. being born into the Buddha family; 7. the power of the Buddha's light; 8. penetrating the Buddha's wisdom; 9. adorning the dharmadhātu; 10. diligently reaching the Buddha. Because practicing these ten practices causes all bodhisattvas to attain birth in the Buddha family. In the third point, taking up the names and explaining them individually, the ten kinds constitute ten sections, each having three aspects: indication, explanation, and conclusion. The first is clear. In the second, there are ten kinds of bodhicitta, all of which have the indicating of names and explaining of meanings. "Branch" means distinction, as there are ten kinds; it also means cause, serving as the basis for the other practices. In the third, there are nine kinds of minds. How do they differ from the previous ten minds? The previous were the fundamental mind of practice, whereas these are the actively operating mind, thereby generating birth into the Buddha family. In the fourth, ten phrases are also used to explain and establish the straightforward mind: namely, straightforwardly heading toward the Dharma and maintaining a resolute, unmoving mind, thereby giving birth to the Buddha family. In the fifth, ten practices are also used to explain and establish universal illumination. The first six are clear. The "unobstructed eye" is upāya; "deeply entering" and so forth are the power of vows; "the wise" and so forth are the perfection of wisdom (prajñāpāramitā); through these ten practices illuminating universally, the Buddha family is attained. In the sixth, ten phrases are also used to explain birth into the Tathāgata's family: 1. being born following the Buddha's teachings and realizing profound Dharma gates; 2. sharing the Buddha's great vows; 3. identity of practice; 4. identity of essence; 5. identity of turning away and toward; 6. identity of cultivating good; 7. identity of dwelling in the Dharma; 8. attaining the Buddha's samādhi; 9. gathering in sentient beings; 10. hearing and upholding the Dharma. In the seventh, nine phrases are used to explain and reveal the power of the Buddha's radiance: knowing all dharmas to be like illusions and so forth, thus perfecting the power of phantom-like spiritual penetrating brightness, and sharing the power of the Buddha's radiance to roam everywhere throughout the ten directions. In the eighth, ten phrases are also used to explain the distinguishing of sarvajña (all-knowledge): 1. general contemplation; 2. from "through immeasurable kalpas" onward, separately revealing the fruit-wisdom of discrimination and the spheres known by wisdom, which can all be distinguished and understood. In the ninth, there are also ten phrases explaining the ornamentation of the dharmadhātu: adorning the buddha-fields, adorning with nirmāṇakāyas, adorning by arousing practice, adorning by gathering in sentient beings, and so forth, all of which may be understood accordingly. In the tenth, there are also ten phrases explaining courageous vigor reaching the Buddha: 1. general; 2. from "all worlds" onward, separately revealing what is known by the wisdom of the Buddhas of the three times, as well as manifesting the attainment of complete awakening to teach and transform sentient beings. In the fourth point, from "dwelling in these dharmas" onward, the benefits are concluded and established. Therein, it first reveals the completion of the ten kinds of beneficial practices, and then from "through all dharmas" onward, concludes with birth into the Tathāgata's family according with appropriate attainment of Buddhahood. In the second part, the repeating verses have ten verses, which sequentially praise each of the dharmas of receiving birth; the text is clear and understandable. From "the bodhisattva possessing these" onward is the conclusion. Second, from "I have accomplished" onward clarifies establishing the name. Stating "sovereignty over immeasurable spheres" clarifies that the bodhisattva manifests birth for the sake of beings, hence it is called sovereignty; the wondrous portents are not singular, hence called immeasurable spheres. The Indian text states: "I have accomplished the bodhisattva liberation named 'sovereign manifestation of receiving birth by all bodhisattvas, upheld through immeasurable kalpas.'" Third, from "Sudhana addressed" onward clarifies the sphere of the Dharma gate, first asking and then answering. In the answer there are three points: first, clarifying that there are ten auspicious responses at the descent; second, clarifying that there are ten radiances at the time of birth; third, clarifying that there are ten sovereignties in receiving birth. In the first point there are three: first, the heavenly deity herself reveals her original vow to be born here; second, the ten auspicious signs manifested when the bodhisattva descends to be born; third, from "when these signs appear" onward, seeing the omens and knowing the bodhisattva's birth. Second, from "Son of the Buddha, Lady Māyā came out from Kapilavastu" onward clarifies that there are ten radiances at the time of birth, comprising stating the number, listing the names, and a general summary, which can be understood. Third, from "Māyā at this plakṣa tree" onward clarifies receiving birth. Within this there are four: 1. general indication; 2. specific exposition. Plakṣa (bìlìchā) is fully called patīkṣa (bōcìchā), translated in meaning as the "lofty and visible tree". In some places it is named the aśoka tree, here translated as the "sorrowless tree". It is also called the aśvattha tree, here translated as the "tree without vines", around which circumambulating three times can extinguish sins and obstacles; this is the bodhi tree, not the tree of the birthplace. It is also named the pippala tree, here translated as the bì tree; it also exists in Lingnan, and this class [of trees] can be understood. The ten sovereignties are: 1. the eight classes gather like clouds, their light shining and putting an end to suffering; 2. her womb accommodates the trichiliocosm, and sits universally in a hundred million [worlds]; 3. her pores manifest the Buddha's past practices and dharmas; 4. her pores manifest the Buddha's past deeds; 5. her pores manifest the Buddha's past bodily forms and colors; 6. her pores manifest the Buddha's past original givings; 7. from within her body emerge the Buddha's original deeds of adorning the lands; 8. from her body emerge palaces of the eight classes filling the grove; 9. from her body emerge bodhisattvas praising Rocana; 10. from the vajra earth-wheel a great lotus emerges to receive the bodhisattva. Third, from "when Māyā gave birth" onward reveals the characteristics. Within this there are five: 1. brilliant and distinct, like the sun appearing in the sky; 2. magnificent in awesome radiance, like the light of thunder and lightning; 3. manifesting bodies in response to capacities, like clouds rising from mountains; 4. manifesting the destruction of ignorance, like a lamp in the dark; 5. though born, not being born, because its function is constantly quiescent. Fourth, from "I, in a single thought" onward clarifies the night-deity concluding the limit of receiving birth known to herself. Fourth, from "At that time, Sudhana" onward clarifies that the root of the Dharma is deep and profound, first asking and then answering. In the answer there are two: first prose, then verses. In the former there are ten points: 1. the arising of ancient Buddhas; 2. becoming the mother of past Buddhas; 3. grasping the tree to give birth to the Buddha; 4. handing him over to the wet-nurse; 5. the wet-nurse attaining samādhi; 6. attaining this Dharma gate; 7. tying together ancient and modern; 8. extensively seeing the receiving of birth; 9. knowing the fundamental great vows; 10. making offerings to Buddhas and upholding the Dharma. In the second part, the twenty-three and a half verses are divided into four: first, one verse admonishing to listen and promising to speak; second, eight and a half verses clarifying the arousing of the mind and attainment of the Dharma under the initial Buddha; third, from "I, in a hundred million lands" onward, thirteen verses clarifying making offerings to still more Buddhas and purifying, cultivating, increasing, and expanding; fourth, the final single verse concluding with praise of the inexhaustible. Below, concluding her own allotted portion and referring him onward to advance are both understandable. The Good Wisdom bhūmi is concluded.