華嚴經探玄記 20.26

20.26

第六「白言」下申請中二：先申其本情、二「願為」下請其為說。以此門是都會於前諸位法故，是故舉初文殊教發，乃至於今至大聖所，總敘始終，欲同會平等故也。第四大段「答言」下示己法界。於中四：一標名體、二明業用、三辨根原、四結自分。初中，大願者，宿願力，由此生生常為佛母。如《悲花經》說也。大智者，即般若為母也。幻者，是願智所作生佛之義，謂於己身不壞小而廣容，於佛身實無生而現生。天竺本云：我住菩薩解脫名大願智幻莊嚴矣。二「得此法門」下明其業用，於中二：初為舍那佛母、二總為賢劫千佛母。前中長分有十：一得法生佛。二光入我身。三因見八相。四身容十方。五眾同入胎。六胎內遊行。七「又念念」下十方同入。八「悉皆容」下明大小無礙。九「於此世界」下結通十方。亦不分身者，以此處身即是彼身，故不須分也。十「何以故」下釋所由，謂攝用歸體也。二總為賢劫千佛母中二：先略列二百七十九佛，「佛子如是」下總結千佛。二「亦於十方」下明此處，為佛母不廢自身，於十方界教化眾生。三辨得法根原中，先問、後答。答中六：一往時輪王；二臨欲成佛，魔來惱亂；三輪王降魔，菩薩成佛；四願為其母，復供多佛；五結會古今，常為其母；六廣顯過現為十方佛母。四「我唯」下結自分。第五推勝進可知。會緣入實相知識中總門竟。

Sixth, from 'he said' onward is the request, which has two parts: first, stating his original feelings; second, from 'may you' onward requesting her to speak for him. Because this gate is the comprehensive assembly of the dharmas of all the previous stages, he therefore brings up Mañjuśrī's initial teaching to arouse [the mind], up to now arriving at the great sage's place, narrating the beginning and end in full, wishing to gather them together into equality. The fourth major section, from 'she answered' onward, reveals her own dharmadhātu. Therein are four: first, indicating the name and essence; second, explaining the karmic function; third, discerning the origin; fourth, concluding with her own portion. In the first: 'great vows' refers to the power of past vows, through which she is constantly a Buddha's mother life after life, as taught in the Karuṇāpuṇḍarīka Sūtra. 'Great wisdom' is prajñā being the mother. 'Illusion' is the meaning of giving birth to Buddhas through vows and wisdom: namely, within her own body, without destroying the small, she broadly contains; and regarding the Buddha's body, where there is truly no birth, she manifests birth. The Indian text says: 'I abide in the bodhisattva liberation named the adornment of the illusion of great vows and wisdom.' Second, from 'having attained this Dharma gate' onward explains its karmic functions, with two parts: first, being the mother of Rocana Buddha; second, being the mother of all the thousand Buddhas of the Bhadrakalpa. In the former, the extended section has ten: 1. attaining the Dharma and giving birth to the Buddha; 2. light entering my body; 3. thereupon seeing the eight aspects [of the Buddha's life]; 4. the body containing the ten directions; 5. the assemblies entering the womb together; 6. roaming within the womb; 7. from 'further, in thought after thought' onward, the ten directions entering simultaneously; 8. from 'completely accommodating' onward explains the non-obstruction of large and small; 9. from 'in this world' onward concludes with pervading the ten directions—not dividing the body means that the body in this place is identical to the body there, so there is no need to divide; 10. from 'for what reason' onward explains the cause, namely gathering function back into essence. In the second part, being the mother of all the thousand Buddhas of the Bhadrakalpa, there are two: first, briefly listing two hundred and seventy-nine Buddhas; from 'Son of the Buddha, like this' onward summarizes the thousand Buddhas. Second, from 'also in the ten directions' onward explains that being a Buddha's mother in this place does not abandon her own body, teaching and transforming sentient beings in the worlds of the ten directions. Third, in discerning the origin of attaining the Dharma, there is first a question and then an answer. In the answer are six: 1. being a wheel-turning king in the past; 2. when [the bodhisattva] was about to become a Buddha, Māra came to disturb him; 3. the wheel-turning king subdued Māra, and the bodhisattva became a Buddha; 4. vowing to be his mother and furthermore making offerings to many Buddhas; 5. drawing together past and present, constantly being his mother; 6. broadly revealing being the mother of the Buddhas of the ten directions in past and present. Fourth, from 'I only' onward concludes her own portion. Fifth, deferring to superior advancement is understood. The general gate among the spiritual friends who gather conditions to enter true reality is concluded.