華嚴經探玄記 20.45

20.45

初舉法勸修中亦三：初指處、二示人、三教問。初指處中，此是南天竺，近海岸，故名海㵎國。天竺本名海岸門國。園林具德，名大莊嚴。林中有樓觀顯耀，名明淨藏。梵本毘盧遮那莊嚴藏。次「菩薩往昔」下出樓觀因。二「彼園林」下示正報。彌勒者，梵語具言名迷帝隷，此云慈，是其姓也。以姓為名，名曰慈氏。然有三緣：一由本願，謂過去值大慈佛，因則發願，願我成佛亦得斯名。二由三昧名，下云「見彌勒，初得慈心三昧」，因以為名。三就相立名，母懷時有慈心，相師占曰：「由所懷子慈，令母慈也。」如母懷鶖子能論義等。又名阿逸多，此云無勝，以生具相好，更無過者，故云無勝。下歎其所作中四句：初化親眷屬、二化餘人、三為善財、四通為一切。三「汝詣」下勸往教問中三：初教起十問。二「何以」下釋廣問所以，於中二：初明所求彌勒德廣、二「善男子」下勸彼能求，亦起廣心。前中二：初通顯彌勒德成位滿、二別辨彌勒是汝真友。以設若德滿，非己有緣，亦不可求也。二勸善財廣心中，初略舉十事中不應足想、二「何以故」下釋所以。既不於一善根生足，未知作幾許耶；釋云：無量等也。文中總有八十句無量，分七：初二十句明救生斷障行、二「淨修無量」下十句成己心志根欲行、三「發起無量大精進」下九句明力用自在行、四「悉分別」下十句明攝法治惑行、五「詣佛剎」下十句明供佛攝生行、六「不惜壽命」下十句明求法攝生行、七「攝持」下十句攝成菩薩深願行。三「略說」下九句一切結顯無盡。三「是故善男子」下正勸求善知識，於中七：初總勸敬求、二「何以故」下明行因善友、三「何以故」下釋友能成行、四「復次」下顯善友要勝、五「又善男子」下教起勝心、六「何以故」下釋勝想所由、七「善男子略說」下明順友成益。初中，由前勸起廣心，是故勸敬求善友也。第二何以故者，但起廣心，何須敬求善友？釋：以因善友廣行方成。於中四十句行：初十句明願行堅心行、二「一切菩薩總持」下十句明備具勝德行、三「出生一切」下十句明攝法益生行、四「遠離惡道」下十句明殊勝超過行。第三何以故者，何以此行皆因善友成耶？釋：以善知識能令行人除障起行故。於中三：初能滅障礙、二「示導」下能成行位、三「滅一切」下能令得果。第四「復次」下顯善友要勝，於中十句約喻顯德，皆有標釋可知；二「是故」下結勸。第五「又善男子」下教起勝心，於中三：初二十二句教於善友起此勝心，皆有標釋。「明心」下堪見善友、堪為法器。二「又善男子應於」下明於三處順於法想。於中，初有十句，一一皆有三想可知。三「善男子詣善知」下結勸。第六「何以故」下釋勝想所因中，先徵，但求善友則得成行，何須起此心想？釋：因淨此直心，方堪見善知識，順教增善故也。於中十句，一一皆法喻雙舉。第七「善男子略說」下明順友成益，於中三：初得十重十不可說願行、二「略說」下九句一切結因善友滿、三「如是等」下八句明依善友起行之義可知。

In the first part, presenting the Dharma to encourage cultivation, there are also three parts: first, pointing to the place; second, showing the person; third, instructing the inquiry. In the first, pointing to the place: this is in South India, near the sea coast, hence named the Country of the Ocean Inlet. In India it was originally named the Country of the Sea Coast Gate. The park and grove are replete with virtues, named Great Adornment. In the grove there is an illuminated multistoried pavilion named the Storehouse of Pure Brightness; the Sanskrit text has *Virocana-alaṃkāra-garbha*. Next, from "in the past the bodhisattva" downward, brings out the causes of the multistoried pavilion. Second, from "that park and grove" downward, shows the direct reward. Maitreya: in Sanskrit in full he is named *Maitreya*, which here means benevolence (loving-kindness), and this is his family name. Taking the family name as his personal name, he is called Ci Shi (the Benevolent One). However, there are three conditions: first, due to his fundamental vow, namely in the past he encountered the Buddha Great Benevolence and consequently made a vow: "May I, when attaining buddhahood, also receive this name." Second, due to the name of a samādhi: below it says, "Upon seeing Maitreya, he first attained the samādhi of the benevolent mind," and he was named after it. Third, establishing the name based on signs: when his mother was pregnant, she had a benevolent mind, and the physiognomist divined: "Because the child she carries is benevolent, it causes the mother to be benevolent." This is just like Śāriputra's mother being able to debate when carrying him, and so forth. He is also named Ajita, which here means Invincible, because upon birth he possessed the major and minor marks, with none surpassing him; hence "Invincible." Below, praising what he has done consists of four phrases: first, converting relatives; second, converting other people; third, for Sudhana; fourth, generally for all. Third, from "you should go" downward, encouraging him to go and instructing the inquiry, contains three parts: first, instructing the raising of ten questions. Second, from "why" downward, explains the reason for questioning extensively, wherein there are two: first, explaining that the virtues of Maitreya whom he seeks are vast; second, from "good son" downward, encouraging him who is able to seek to also arouse a vast mind. In the former there are two: first, generally revealing that Maitreya's virtues are consummated and his stage is full; second, separately distinguishing that Maitreya is your true friend. For even if his virtues were complete, if he had no affinity with oneself, he could not be sought. In the second, encouraging Sudhana's vast mind: first, briefly raising ten matters regarding which he should not think he has enough; second, from "for what reason" downward, explains the reason. Since one should not become content with a single root of goodness, one wonders how many must be produced; the explanation says "immeasurable," etc. In the text there are eighty sentences of "immeasurable" in total, divided into seven: the first twenty sentences explain practices of rescuing sentient beings and cutting off hindrances; second, from "purely cultivating immeasurable" downward, ten sentences on practices of perfecting one's own aspirations, faculties, and desires; third, from "arousing immeasurable great vigor" downward, nine sentences explaining practices of sovereign power and function; fourth, from "completely distinguishing" downward, ten sentences explaining practices of gathering the Dharma and curing delusions; fifth, from "approaching buddha-kṣetras" downward, ten sentences explaining practices of making offerings to buddhas and gathering sentient beings; sixth, from "not sparing one's life" downward, ten sentences explaining practices of seeking the Dharma and gathering sentient beings; seventh, from "upholding" downward, ten sentences on practices of embracing and fulfilling the bodhisattva's profound vows. Third, from "briefly spoken" downward, nine sentences with "all" concluding to reveal inexhaustibility. Third, from "therefore, good son" downward, directly encourages seeking spiritual friends, wherein there are seven: first, generally encouraging respectful seeking; second, from "for what reason" downward, explains that practices depend on good friends; third, from "for what reason" downward, explains that friends can consummate practices; fourth, from "furthermore" downward, reveals the supreme importance of good friends; fifth, from "moreover, good son" downward, instructs the raising of superior thoughts; sixth, from "for what reason" downward, explains the grounds for superior conceptions; seventh, from "good son, briefly spoken" downward, explains that following friends achieves benefit. In the first, because he previously encouraged arousing a vast mind, he therefore encourages respectfully seeking good friends. The second "for what reason": if one merely arouses a vast mind, why must one respectfully seek good friends? Explanation: it is because vast practices can only be consummated through good friends. Therein are forty sentences of practices: the first ten sentences explain practices of firm-minded vows and deeds; second, from "all bodhisattva dhāraṇīs" downward, ten sentences explain practices of being replete with superior virtues; third, from "giving birth to all" downward, ten sentences explain practices of gathering the Dharma and benefiting sentient beings; fourth, from "leaving far behind the evil destinies" downward, ten sentences explain practices of being uniquely superior and surpassing. The third "for what reason": why are these practices all consummated through good friends? Explanation: because spiritual friends can cause practitioners to eliminate hindrances and arouse practices. Therein are three: first, able to eradicate obstacles; second, from "guiding" downward, able to consummate practices and stages; third, from "eradicating all" downward, able to cause the attainment of the fruit. Fourth, from "furthermore" downward, reveals the supreme importance of good friends, wherein ten sentences reveal virtues through metaphors, all having an indication and explanation that can be understood; second, from "therefore" downward, concludes with encouragement. Fifth, from "moreover, good son" downward, instructs the raising of superior thoughts, wherein there are three: first, twenty-two sentences instruct arousing these superior thoughts toward good friends, all having an indication and explanation. From "clear mind" downward, one is capable of seeing good friends and capable of being a Dharma vessel. Second, from "moreover, good son, one should toward" downward, explains according with conceptions of the Dharma toward three places. Therein, there are first ten sentences, each possessing three conceptions, which can be understood. Third, from "good son, approaching spiritual friends" downward, concludes with encouragement. Sixth, in "for what reason" downward, explaining the grounds for superior conceptions: first it queries, if merely seeking good friends achieves the consummation of practices, why must one arouse these thoughts and conceptions? Explanation: it is because by purifying this straightforward mind, one only then becomes capable of seeing spiritual friends and according with instructions to increase good. Therein are ten sentences, each presenting both Dharma and metaphor. Seventh, from "good son, briefly spoken" downward, explains that following friends achieves benefit, wherein there are three: first, attaining tenfold ten ineffable vow-practices; second, from "briefly spoken" downward, nine sentences with "all" concluding that consummation depends on good friends; third, from "such as these" downward, eight sentences explaining the meaning of arousing practices relying on good friends, which can be understood.