華嚴經探玄記 20.32

20.32

第四幻智轉藝門知識中，初三可知。四「時彼童子告」下示己法界，於中三：一標名體、二顯業用、三結自分。初名善轉眾藝者，眾藝者是所知所解世間技藝，則文字等也。善轉者，是能知巧智，善謂善巧，轉謂轉變，以善巧智轉世眾藝成出世般若，故以為名。以善巧量智為體。二「我恒」下明業用，於中三：初總舉根本、二「唱阿字時」下別顯四十二門。初唱阿字時入般若門名威德等者，梵語威德名阿答摩，是故唱世阿字時便即轉入般若威德，以阿聲同故。即此得彼，以為難故。餘門竝皆多悉如是，准釋可知。三「善男子」下總結多門。言根本字者，有二義：一以此等字竝是世字之中根本字故，依此以入般若門，故云為首，理實無量；二以此等字為所依根本，仗之以顯般若法門。三「我唯」下結自分。第五「如諸菩薩」下仰推勝進中二：初總標通達世及出世二位章門。二別釋二門，先明世法有十門：一知文字，前約此方、此通殊方，故是所推也；二知醫療；三別珍寶；四相住處；五觀天地；六能相人；七解畜音；八別雲霞；九知豐德；十識安危。「如是」下總結世法皆是於此而顯般若，非但文字，知是推也。上來諸位善財所求，於此世法竝皆捨棄，令此悉成般若法門，為甚難故，是故示之。二「又能」下釋出世法。初總與所知之法，謂釋名出體。言隨順修行者，明說法之意。二「智入」下明能知深證，故無過失也。「我當」下總結非分。

Fourth, in the spiritual friend of the gate of transforming arts through illusory wisdom: the first three parts are understood. Fourth, from 'at that time, that boy told' onward reveals his own dharmadhātu, which has three parts: 1. indicating the name and essence; 2. revealing the karmic functions; 3. concluding his own portion. First, named 'skillfully transforming the arts': 'the arts' are the worldly arts that are known and understood, namely writing, etc. 'Skillfully transforming' is the skillful knowledge that can know; 'skillful' means expedient skill, and 'transforming' means conversion: using skillful knowledge to transform worldly arts into supramundane prajñā, hence the name. It takes the knowledge of skillful estimation as its essence. Second, from 'I constantly' onward explains the karmic functions, with three parts: first, generally mentioning the root; second, from 'when chanting the letter A' onward distinctly reveals the forty-two gates. First, when chanting the letter A, entering the prajñā gate named majesty, etc.: the Sanskrit word for majesty is ātman [or similar], and therefore when chanting the worldly letter A, one immediately transforms and enters the prajñā of majesty, because the 'a' sound is identical. Attaining that from this is considered difficult. Most of the remaining gates are like this, which can be understood by following this explanation. Third, from 'Good son' onward summarizes the many gates. As for 'root letters,' there are two meanings: first, because these letters are all the root letters among worldly letters, and based on these one enters the prajñā gates, it says 'as the head,' but in principle they are truly immeasurable; second, taking these letters as the supporting foundation, relying on them to reveal the prajñā Dharma gate. Third, from 'I only' onward concludes his own portion. Fifth, from 'like all bodhisattvas' onward, in looking up with deferral to superior advancement, there are two parts: first, generally indicating the chapter gates of penetrating the two positions, worldly and supramundane. Second, distinctly explaining the two gates: first, explaining worldly dharmas has ten gates: 1. knowing writing—previously it concerned this land, while this pervades foreign lands, hence it is deferred to; 2. knowing medical treatment; 3. distinguishing precious gems; 4. reading dwellings; 5. observing heaven and earth; 6. being able to read physiognomy; 7. understanding animal sounds; 8. distinguishing clouds and mists; 9. knowing harvest and virtue; 10. discerning safety and danger. From 'such as this' onward summarizes that worldly dharmas all reveal prajñā herein, not merely writing, which is known to be deferred to. All that Sudhana sought across the previous positions was discarded in relation to these worldly dharmas; making all of these become prajñā Dharma gates is extremely difficult, and therefore it is shown. Second, from 'further able to' onward explains supramundane dharmas. First, it generally provides the dharma that is known, namely explaining the name and setting forth the essence. 'Complying and practicing' explains the intention of teaching the Dharma. Second, from 'knowledge entering' onward explains being able to know and deeply realize, hence without fault. From 'how could I' onward summarizes that it is beyond his portion.