華嚴經探玄記 20.24

20.24

第四「爾時善財隨順」下明見勝依正。於中，先見依報中，古德云：見大蓮華從地出者，是所詮法界名大蓮花。如從心顯，名地涌出。又釋：前城天等三位，調鍊善財令心至徹、慧眼得開，方見摩耶實報境界故。云地涌出等，有四：一蓮花。二樓觀，名攝取法界方藏者，攝取十方各盡法界蘊在其中，故云藏也。古德云：五位自分、勝進，故名千柱也。三師子座。四「於金鈴中」下出音聲等九種法門流化。二「善財見此」下明見正報身，有二：初見身故、二見身業用。初中三：初總舉、次正見法界身雲、後結勝。就正見中有五十七種法界身雲，分三：初二十種直列身名；二從「不去色身」下三十種，皆先出身名、後釋身義；三「如是色非色」下七句簡非世間五蘊所攝。三「善財見摩耶」下結其所現殊勝身雲。第二「善財見如是等」下明身業用，謂此身雲能增長眾生十波羅蜜行。然不次第，初長其檀行、二「出生」下明精進行、三「知一切」下明忍行、四「具足」下明禪行、五「皆悉嚴淨」下明方便行、六「以明淨」下明般若行、七「淨佛道」下明戒行、八「得淨法身」下明願行、九「一念充」下明力行、十「如來智」下明智行。

Fourth, from 'At that time, Sudhana, complying' onward explains seeing the superior environmental and personal rewards. Therein, first, within seeing the environmental reward, an ancient master says: seeing the great lotus flower emerge from the earth means that the signified dharmadhātu is named the great lotus flower; just as it manifests from the mind, it is called 'surging forth from the earth.' Another interpretation says: the preceding three positions of the city, the devas, and so forth tempered and refined Sudhana so that his mind became thoroughly penetrating and his wisdom-eye was opened, and only then could he see the realm of Māyā's actual reward; hence it says 'surging forth from the earth,' etc. There are four [aspects]: first, the lotus flower; second, the multi-storied pavilion, named 'the directional treasury that gathers in the dharmadhātu,' because it gathers in all ten directions, completely storing the dharmadhātu within it, and hence is called a 'treasury.' An ancient master says: because of the self-portion and superior advancement of the five positions, it is named 'a thousand pillars.' Third, the lion throne. Fourth, from 'within the golden bells' onward manifests the propagation of nine kinds of Dharma gates, such as sounds. Second, from 'Sudhana saw this' onward explains seeing the body of the personal reward. It has two: first, seeing the body; second, seeing the body's karmic functions. Within the first there are three: first, a general mention; next, directly seeing the cloud of dharmadhātu bodies; and later, concluding with its superiority. Directly seeing contains fifty-seven kinds of clouds of dharmadhātu bodies, divided into three: first, twenty kinds that directly list the names of the bodies; second, thirty kinds from 'not abandoning the form-body' onward, which all first state the name of the body and then explain its meaning; third, seven phrases from 'such form and non-form' onward that differentiate it as not being subsumed under the worldly five aggregates. Third, from 'Sudhana saw Māyā' onward concludes the superior cloud of bodies that she manifested. Second, from 'Sudhana saw such as these' onward explains the karmic functions of the body, meaning that this cloud of bodies can increase the practice of the ten pāramitās in sentient beings. However, they are not sequential: first, increasing their practice of giving (dāna); second, from 'producing' onward explains the practice of vigor (vīrya); third, from 'knowing all' onward explains the practice of patience (kṣānti); fourth, from 'replete with' onward explains the practice of meditation (dhyāna); fifth, from 'all fully adorned and purified' onward explains the practice of skillful means (upāya); sixth, from 'with clear and pure' onward explains the practice of wisdom (prajñā); seventh, from 'purifying the Buddha-path' onward explains the practice of morality (śīla); eighth, from 'attaining the pure dharmakāya' onward explains the practice of vows (praṇidhāna); ninth, from 'in a single thought filling' onward explains the practice of power (bala); tenth, from 'the Tathāgata's knowledge' onward explains the practice of knowledge (jñāna).