華嚴經探玄記 20.47

20.47

第三「以過去際」下明見敬申請。於中三：先見、二禮、三請。初見中二：先見依報、後見正報。前中三：初起勝念、二禮觀察、三遶念讚。初中亦三：先念勝願行、二「作是念」下明信智轉增、三「善財如是」下結觀勝境。二五體等，明身禮智觀。觀中四：初於法界樓觀起三寶福田想。二「作是念」下明等觀樓觀，照三無性法界，初觀圓成性；次等觀如如來除妄等，明觀遍計性；後等觀如影等，明觀依他性。三「深心信」下明觀成得益，於中二：先總信解，謂觀見無性平等理而不失緣起業果，故云信解也。此中有七句，皆空無性而因此起彼。二「解了迴向」下別辨解益中五：初解迴向法。二「捨離」下明離倒執。初從自在而生者，是外道執梵天、自在天等生諸法也。本有實性次第生者，有二釋：一是外道冥諦之中本有其性，後次第出也；二是小乘一切有部，未來藏中先有體性，次第待緣而生也。三「離我我所」下明大乘正緣起法。四「見有為」下明見空有無礙法。五「悉知」下明見法稱實，多喻證成。四「善財禮未起」下結益分齊。「三稽首畢」下明身遶念讚。於中有三：初身業遶旋、二意業念觀、三語業偈讚。就第二念有八十句，一一皆舉能住者德歎所住處樓觀。以初二句具顯，餘竝略之。於中分十：初約境顯勝、二「住甚深」下約德顯妙、三「以一劫」下約用顯自在、四「普照」下約行顯勝、五「可尊重」下約對治顯勝、六「住四禪」下約定自在、七「一切煩惱」下約利他行、八「得九次第」下約護小乘行、九「觀陰」下明染淨無二行、十「如是」下結德住處。三語業偈讚中有五十五偈，分七：初二偈總顯彌勒德勝、二有八偈歎自行勝、三有九偈歎利他勝、四有八偈歎功德勝、五有九偈歎方便勝、六有十一偈歎三昧勝、七後八偈歎願行勝。二見正報中三：初欲見、二遙見、三歎德。言從外來者，攝化就機故、還來歸本故。「威德」下歎德中，初挺特普照、二超世魔染、三「深入」下德齊因果、四「住大智」下歎受位灌頂。二致敬、三請問，竝可知。

Third, from "With past extremes" onward, explains seeing [the Master], paying homage, and making requests. Within this there are three: first, seeing; second, paying homage; third, requesting. Within the first, seeing, there are two: first, seeing the insentient environment; next, seeing the sentient being. Within the former there are three: first, giving rise to superior mindfulness; second, prostrating and contemplating; third, circumambulating, being mindful, and praising. Within the first there are also three: first, being mindful of superior vows and practices; second, from "making this reflection" onward, explaining the progressive increase of faith and wisdom; third, from "Sudhana thus" onward, concluding the contemplation of the superior realm. Second, [prostrating with the] five limbs and so forth explains bodily homage and mental contemplation. Within the contemplation there are four: first, conceiving the dharmadhātu tower as the field of merit of the Triratna; second, from "making this reflection" onward, explains equally contemplating the tower, illuminating the dharmadhātu of the three non-natures: first contemplating the perfected nature (pariniṣpanna-svabhāva); next, equally contemplating as the Tathāgata eliminates delusion and so forth, which explains contemplating the imagined nature (parikalpita-svabhāva); and afterward, equally contemplating as shadows and so forth, which explains contemplating the dependent nature (paratantra-svabhāva); third, from "faith with a deep mind" onward, explains the attainment of benefit when contemplation is completed, within which there are two: first, general faith and understanding, which means that while contemplating and seeing the equal principle of non-nature, one does not lose sight of dependent origination and karmic fruit, hence it is called "faith and understanding". Here there are seven phrases, all being empty and devoid of nature, yet based on this, that arises; second, from "understanding dedication" onward, specifically discerning the benefits of understanding, in five parts: first, understanding the dharma of dedication; second, from "relinquishing and abandoning" onward, explains abandoning inverted attachments: first, arising from Īśvara refers to non-Buddhists who grasp that Brahmā, Īśvara, and so forth produce all dharmas. As for "intrinsically possessing real natures that arise sequentially," there are two explanations: one is that within the primordial nature (pradhāna) of non-Buddhists there are intrinsically real natures, which later emerge sequentially; the second is that for the Hīnayāna Sarvāstivādin school, substantial natures already exist in advance within the future storehouse and sequentially arise waiting upon conditions; third, from "separated from self and what belongs to self" onward, explains the correct Mahāyāna dharma of dependent origination; fourth, from "seeing the conditioned" onward, explains seeing the dharma of the unobstructedness of emptiness and existence; fifth, from "knowing completely" onward, explains seeing dharmas in accord with reality, corroborated and substantiated through many similes; fourth, from "before Sudhana arose from his prostration" onward, concludes the scope of benefits. From "after concluding the three bowings" onward, explains bodily circumambulation, mental contemplation, and verbal praise. Within this there are three: first, bodily circumambulation; second, mental contemplation; third, verbal praise in verse. With regard to the second, mental contemplation, there are eighty phrases, each citing the virtues of the one who abides to praise the tower where he abides. Since the first two phrases fully display it, the rest are largely omitted. Within this it is divided into ten: first, displaying superiority in terms of the realm; second, from "abiding in the profound" onward, displaying marvel in terms of virtue; third, from "for one kalpa" onward, displaying mastery in terms of function; fourth, from "universally illuminating" onward, displaying superiority in terms of practice; fifth, from "worthy of respect" onward, displaying superiority in terms of antidotes; sixth, from "abiding in the four dhyānas" onward, displaying mastery in terms of concentration; seventh, from "all afflictions" onward, explains the practice of benefiting others; eighth, from "attaining the nine successive [samāpattis]" onward, explains the practice of safeguarding the Hīnayāna; ninth, from "contemplating the skandhas" onward, explains the practice of the non-duality of defilement and purity; tenth, from "thus" onward, concludes the abiding place of virtue. Third, in the verbal praise in verse, there are fifty-five verses, divided into seven: the first two verses generally display the superiority of Maitreya's virtues; second, there are eight verses praising the superiority of his own practice; third, there are nine verses praising the superiority of his benefiting others; fourth, there are eight verses praising the superiority of his merits; fifth, there are nine verses praising the superiority of his upāya; sixth, there are eleven verses praising the superiority of his samādhis; seventh, the last eight verses praise the superiority of his vows and practices. Second, seeing the sentient being has three parts: first, wishing to see; second, seeing from afar; third, praising virtues. Saying that he "comes from outside" is because he gathers and converts beings in accord with their capacities, and returns back to the source. In praising his virtues from "majestic virtue" onward: first, his preeminence universally illuminating; second, transcending worldly demonic defilement; third, from "deeply entering" onward, his virtue being equal in cause and fruit; fourth, from "abiding in great wisdom" onward, praising his receiving the stage and consecration. Second, paying homage, and third, asking questions, can both be known.