華嚴經探玄記 20.18

20.18

第四「爾時瞿夷」下示己法界中二：初歎問許說；二正示己法，於中作五門分別：一法義、二法名、三法用、四法根、五法位。初中二：先長行、後偈頌。前中亦二：先十法顯因陀羅行，有總標、別辨及結可知；二懃修十法值善知識，亦有標、釋、結可知。二頌中十三偈，初二頌前依善知識、次九頌餘九行、後二結歎行用。二「我已」下立法名者，謂一切菩薩三昧深廣以勝智觀察分別。天竺本云：成就菩薩解脫，名觀一切菩薩三昧海境界。三「善財白言」下明法用中，先問、後答。答中三：初知此娑婆世界中境、二知十方世界中境、三「盧舍那」下釋能知所由。初中四：先知眾生善惡邪正；二「彼諸劫中」下知佛因果；三知二乘眷屬；四「知彼眷屬菩薩」下明知菩薩眾及其行位，亦是知菩薩三昧海，有諸句可知。二「如此娑婆」下知十方界，各十十世界者，是無盡故也。三「盧舍那」下明能知所以中，有標、徵、釋，竝可知。四「善財白言」下顯法根中，先問、後答。答中有四：一明於初佛修行聞法、二更值六十百千億那由他佛修行供養、三於最後佛所得此法門、四後於塵數劫中修治此法。初段中長分有十五段：一古世王都。二太子福報。三寶女端嚴。四太子求娉。五「時彼園」下明佛興女夢。六天勸詣佛。七女求天子，十偈分二：初三自述己德堪為行侶、後七偈歎太子德請其納受。八太子問女說十一偈，分二：初四彰己離過、後七勸成勝行。九女母偈答，女有勝德願為納受。有二十四頌，分六：初二總說女緣、次六說女生處、次五具勝色聲、次四智德過人、次二遠離世患、後五具出世行。十太子答母，能不障道我當納受。於中先長行有九句：一發心積德、二淨修度行、三供佛護法、四嚴淨剎土、五利樂眾生、六修行具地、七行檀、八出家、九汝莫障我。二偈中七頌半，初一頌初行、次一超頌第六、次一頌第二、次一頌第四、次一頌第五、次半却頌第三、次一頌第七、後一頌第八九，可知。十一「時女答言」下順命同志幸唯見納。有十四偈，分三：初三求慕心堅、次六悕同勝行、後五說佛勸詣。十二太子聞佛歡喜贈寶。十三女母遂意，重歎女德。十偈分四：初三歎德同太子、次三歎身業勝、次一語業勝、後三意業勝。十四「時太子」下相與詣佛，於中三：初見佛勝相、二致敬供養、三聞經得益。十五還告父王，於中八：初總白佛興、二問答所聞、三王喜告言、四捨位詣佛、五聞法獲益、六出家得法、七太子紹位弘其佛法、八結會古今。於中，一會太子、二會父王、三會女母、四會眷屬、五會女身。第二「彼佛滅後」下更值六十百千億那由他佛，文中略列四十佛名，悉皆敬養。第三「其最後佛」下明於末後佛所得法因緣。第四「我得此法門」下更於已後塵數劫中值塵數佛修治此法。於中四：初供養多佛，行猶未滿。二「佛子」下聞多佛法，未至普賢。三「何以」下釋非普賢所以。四何以故者，重責云既未能知普賢所行，何以得知齊佛境界。釋：以於彼毛孔中念念悉見等故。此則彰己但能見彼所現，不能作彼現事。於中三：先見器世間及智正覺世間、二「復次」下見眾生世間、三「我於菩薩一一」下總結所見。下結自分及推勝進，竝可知。法雲地竟。上來總四十一人，明大段第一寄位修行相竟。

Fourth, from "At that time, Gopā…" onwards, in revealing her own dharmadhātu, there are two parts: first, praising the inquiry and granting permission to speak; second, properly revealing her own Dharma, in which five gates of analysis are made: (1) the principle of the Dharma, (2) the name of the Dharma, (3) the function of the Dharma, (4) the root of the Dharma, and (5) the position of the Dharma. Within the first, there are two parts: first, the prose; second, the verses. Within the former, there are also two parts: first, ten dharmas revealing the practice of Indra, containing a general statement, distinct analyses, and a conclusion, as can be known; second, diligently cultivating the ten dharmas and meeting good spiritual friends, which likewise has an introduction, explanation, and conclusion, as can be known. Second, in the verses, there are thirteen gāthās: the first two versify the preceding reliance on good spiritual friends; the next nine versify the remaining nine practices; the final two conclude with praise of the practice and function. Second, from "I have already…" onwards, establishing the name of the Dharma refers to using superior wisdom to observe and distinguish the profound and vast samādhis of all bodhisattvas. The Indian text says: "achieving the bodhisattva liberation called 'contemplating the realm of the ocean of samādhis of all bodhisattvas'." Third, from "Sudhana said…" onwards, in explaining the function of the Dharma, there is first the question and then the answer. Within the answer, there are three parts: first, knowing the realms within this Sahā world; second, knowing the realms within the worlds of the ten directions; third, from "Rocana…" onwards, explaining the reason why she is able to know. Within the first, there are four points: first, knowing the good, evil, wrong, and right of sentient beings; second, from "In those kalpas…" onwards, knowing the causes and effects of the Buddhas; third, knowing the retinues of the two vehicles; fourth, from "knowing those bodhisattvas of the retinue…" onwards, explaining her knowledge of the assemblies of bodhisattvas and their practices and stages, which is also knowing the ocean of bodhisattva samādhis, having various clauses, as can be known. Second, from "Just like this Sahā…" onwards, knowing the worlds of the ten directions, each being ten times ten worlds, is because they are inexhaustible. Third, from "Rocana…" onwards, in explaining the reason why she is able to know, there is a statement, an interrogation, and an explanation, all of which can be known. Fourth, from "Sudhana said…" onwards, in revealing the root of the Dharma, there is first the question and then the answer. Within the answer, there are four points: (1) explaining her cultivation and hearing of the Dharma under the initial Buddha; (2) furthermore encountering sixty hundred-thousand koṭis of nayutas of Buddhas, cultivating and making offerings; (3) obtaining this Dharma gate from the final Buddha; (4) subsequently cultivating and refining this Dharma over kalpas numerous as dust particles. Within the first section, the prose is divided into fifteen sections: (1) the royal capital of an ancient world; (2) the prince's karmic reward; (3) the jewel maiden's dignity and beauty; (4) the prince's seeking her in marriage; (5) from "At that time, in that park…" onwards, explaining the Buddha's arising and the maiden's dream; (6) the devas urging them to go to the Buddha; (7) the maiden seeking the prince, where ten gāthās are divided into two: the first three recount her own virtues as worthy of being a companion in practice; the latter seven gāthās praise the prince's virtues and request him to accept her; (8) the prince questioning the maiden, speaking eleven gāthās divided into two: the first four reveal his freedom from faults; the latter seven urge the accomplishment of superior practice; (9) the maiden's mother replying in verse that the maiden possesses superior virtue and praying he accept her, having twenty-four gāthās divided into six: the first two generally describe the maiden's causes; the next six describe the maiden's birthplace; the next five state she is endowed with superior forms and sounds; the next four state her wisdom and virtue surpass others; the next two state her freedom from worldly troubles; the final five state she is endowed with transcendent practice; (10) the prince replying to the mother that if she can refrain from obstructing the path, he will accept her, wherein first the prose has nine clauses: [1] generating the aspiration and accumulating virtue, [2] purely cultivating the practices of the pāramitās, [3] making offerings to the Buddhas and protecting the Dharma, [4] adorning and purifying the buddha-lands, [5] benefiting and bringing joy to sentient beings, [6] cultivating and fulfilling the bhūmis, [7] practicing dāna, [8] going forth from the household life, [9] you must not obstruct me; second, in the verses, there are seven and a half stanzas: the first stanza versifies the first practice, the next one skips ahead to versify the sixth, the next one versifies the second, the next one versifies the fourth, the next one versifies the fifth, the next half returns to versify the third, the next one versifies the seventh, and the final stanza versifies the eighth and ninth, as can be known; (11) from "At that time the maiden answered…" onwards, complying with the command and sharing the same aspiration, praying only to be accepted, having fourteen gāthās divided into three: the first three state her yearning mind is steadfast; the next six express the wish to share in his superior practices; the latter five speak of the Buddha and urge going to him; (12) the prince hearing of the Buddha, rejoicing, and bestowing jewels; (13) the maiden's mother having her wish fulfilled and praising the maiden's virtue again, where ten gāthās are divided into four: the first three praise her virtue as equal to the prince's, the next three praise the superiority of her bodily karma, the next one praises the superiority of her verbal karma, and the latter three praise the superiority of her mental karma; (14) from "At that time the prince…" onwards, going together to the Buddha, wherein there are three points: first, seeing the Buddha's superior marks; second, paying homage and making offerings; third, hearing the sūtra and gaining benefit; (15) returning and reporting to the father king, wherein there are eight points: first, generally announcing the Buddha's arising; second, asking and answering about what was heard; third, the king rejoicing and speaking; fourth, relinquishing the throne and going to the Buddha; fifth, hearing the Dharma and obtaining benefit; sixth, going forth and obtaining the Dharma; seventh, the prince succeeding to the throne and propagating his Buddhadharma; eighth, concluding by identifying the past and present, wherein: [1] identifying the prince, [2] identifying the father king, [3] identifying the maiden's mother, [4] identifying the retinue, and [5] identifying the maiden's body. In the second, from "After that Buddha passed into extinction…" onwards, furthermore encountering sixty hundred-thousand koṭis of nayutas of Buddhas, forty Buddha names are briefly listed in the text, all of whom were revered and provided for. In the third, from "Her final Buddha…" onwards, explaining the causes and conditions for obtaining the Dharma from the final Buddha. In the fourth, from "After I obtained this Dharma gate…" onwards, furthermore encountering dust-particle-numbered Buddhas over dust-particle-numbered kalpas thereafter and cultivating and refining this Dharma. Within this, there are four points: first, making offerings to many Buddhas, yet practice was not yet complete; second, from "Child of the Buddha…" onwards, hearing many Buddhas' Dharmas, yet not having reached Samantabhadra; third, from "Why is that?" onwards, explaining why she was not yet Samantabhadra; fourth, as for "Why is that?", it repeatedly reprimands, saying: since she is not yet able to know Samantabhadra's practice, how can she know the realm equal to the Buddhas? The explanation: because within his pores she sees them in every thought-moment, etc. This reveals that she is only able to see what he manifests, but cannot perform the deeds he manifests. Within this, there are three points: first, seeing the vessel world and the world of correct awakening of wisdom; second, from "Furthermore…" onwards, seeing the world of sentient beings; third, from "I, within each of the bodhisattva's…" onwards, generally concluding what was seen. Below, concluding her own share and deferring to superior progress can both be known. The Dharmameghā-bhūmi is finished. Up to here, there are forty-one persons in total, concluding the first major section on 'entrusting to stages and the characteristics of cultivation'.