華嚴經探玄記 20.49

20.49

第二大段「善男子汝先所問」下正授己法界。於中有四：一授法體、二顯法名、三辨來處、四明生處。初中五：先明攝入方便，於中二句，初牒問勸入令其趣證、二請其開門為求證方便。二「彌勒彈指」下加令入證，謂若就因力，即是善財修無間道，斷除妄想，所證理現，名曰門開。解脫道中正證法界，名為即入。若就緣力，即是彌勒加持。今約緣力說也。證已反顧本來性滿，非新得故，更無入處之門，故云還閉。又以一證永得無有退失，更無復出，故云還閉。三「爾時善財觀察」下明證所見境。於中五：一見依報、二見正報、三見諸佛、四聞法音、五見出生。初見依報淨土中，先見、後益。見中，此是彌勒實報所成樓觀。次於內具百千樓觀者，明一土則一切土，主伴具足也。二「爾時善財覩見」下明得益。於中，先心喜障除益、後身遍樓觀益。二「又見無量」下明見正報因果。於中有六：初總舉本緣初發心時；二「或見初得慈心」下明發心已後修行得記時；三「或見為輪王」下見本生隨類生身，有十三種；四「或為四天王眷屬」下明見本生說法益物，有十種；五「或見滿足」下明本行成滿德；六「或見正受」下明見業用自在德，於中先毛孔出身雲、後復見下明毛孔出法門。三「或於樓觀見諸如來」下明見諸佛攝化之德。於中三：先總通見；後「爾時善財諸樓觀中」下別見八相成道攝生之相，以自在力無障礙故，一中見也；三「善財自見」下結所見利益。四「又聞」下明聞法音。於中二：先聞五種法音聲，一總辨所聞行法音，謂金鈴中聲，及餘嚴具亦聞此音；二聞初發心聲；三聞成正覺聲；四聞財法二施聲；五聞成佛攝生聲。二「聞如是等」下結聞聲益，得十種行門可知。五「見寶鏡中」下明見出生。於中有六：初見寶鏡中三世間，初見智正覺、次「淨世界」下器世間、次「又見」下見眾生世間；二又見寶柱中放光網；三見珠瓔珞瑠璃出水及光；四見花中人物；五見寶樹中凡聖；六見半月像中行用，於中，有十四種：一放光、二見彌勒本行施行，餘十二種現身化導可知。又釋：通前總有七種法門，一鈴現音聲法門、二鏡現形相法門、三柱現住持法門、四瓔現莊嚴法門、五花現開敷法門、六樹現建立法門、七半月現住位起行法門。四「彌勒告」下問答辨定中三：先問、次唯然答、三譬辨定其見。於中有十喻顯示：一夢見山海喻，喻善財超妄見勝境；二臨終業現喻，喻難思境冥現；三非人所持喻，喻加持見勝法；四龍宮奄久喻，喻長劫謂須臾；五寶藏廣現喻，喻一中現多事；六遍處定境喻，喻勝境隨心現；七乾城無礙喻，喻所見無礙法；八昇天見人喻，喻見法得自在；九海現三千喻，喻所見明了德；十幻現無礙喻，喻威力現奇德。五「爾時彌勒」下攝威令起。於中三：初攝威警起、二先問所見、三稱實而答、並可知。授法體竟。第二顯法名中、先問、後答。以攝前後際，故云入三世智。此即九世中，三現在也。正念思惟者，顯能見之智明了無倒。莊嚴藏者，明所見之境具德含藏，即樓觀中攝一切劫一切剎，各具勝德，皆有出生，故立此名。又以此人位極，不言我唯知此。又是法行成滿，故云得如是等不可說法。第三「大聖」下辨來處。於中二：先明依報，初問、後答。問意云：此小樓觀內有爾許奇特事，為是從外入來？為不爾耶？答中有二喻，先明神力出生無從喻、二智願所現無本喻。二「善財白言」下顯正報。於中二：先問、後答。問意：前見彌勒從外來，不知來處，故問也。答中有三：初就實無趣、二從行說有、三隨事辨來。又釋：初約法身、次就報身、後約化身。又初體、次德、後用。就初中，有十句無趣。趣者，是處義，謂無從來處，亦無所至處。又趣是趣向義，亦無來去發趣故。二「善男子」下從行說有中，明法身隨緣，從行說趣，同《淨名》云「吾從道場來」相似。有七句：一悲、二戒、三願、四通、五體、六用、七化，可知。三「汝所問」下隨事說來中，以海㵎樓觀是修道處，摩離國是本生處，暫住生處化人，故從彼還此也。摩離者，具云摩羅底數也。摩羅此云鬘，底數此云中，謂鬘中國，此近摩羅耶山，故名相同也。瞿波羅，此云守護地。第四明生處中二：先問、後答。問意：前既云前生處來，未知何者是菩薩生處？答中二：初明依法家生行德處、二依事家生化身處。前中有五：一顯所生處、二生緣眷屬、三校量顯勝、四所知自在、五體用廣大。初中十種，俱是生起行處故，一行因、二行緣、三行相、四願扶、五化他、六觀理、七隨事、八益物、九無住、十順古。二「善男子」下明生緣眷屬中二十句，初七明生育、次四為長益、餘九為成立同太子，可知。三「如是菩薩超凡」下明校量顯勝，有十句：初一句超凡證性是總；「生如來家」下別九句，可知。四「摩訶薩生如是家」下明所知自在，於中七句：一知趣空現受生、二了趣如化在有不著、三達無我化眾生、四了生死能長時、五知陰幻、六了一切法、七得法身離染。五「善男子我淨法身」下明業用廣大，有十句：初一法身充法界、餘九德身滿法界。二「若諸同行」下明依事家生化身處，於中有三：初生人中。拘提聚落者，具云拘吒迦羅，此云樓觀，即次前文名樓觀聚落也。為三類眾生：一為同行、二為滅慢、三為父母等。二生兜率，為四種眾生：一為化彼天、二集一生說法、三化宿世同行、四開佛所化。謂釋迦遺法所化眾生，根未熟故，如花未開；又利益未得，亦如花合，待彌勒佛令其開發故也。三下生成佛汝及文殊俱見我者，釋有三義：一云我當來成佛時亦說此花嚴，彼時亦有文殊、善財所說之法故云也。二云我成佛時，汝與文殊俱來助我宣揚法化。三為表法，謂善財何故上於佛會但求諸善知識而不求佛者，以善財此生是修因之身，未成果故不至佛所，非謂不求。但成果隔因，故說當見佛。以是滿位，故無仰推等也。上來攝德成因相知識竟。

The second major section, from 'Good son, what you asked before' onward, directly confers his own dharmadhātu. Herein are four [parts]: 1. conferring the dharma-essence; 2. revealing the name of the dharma; 3. discerning the place from which he came; 4. explaining the place of birth. Within the first are five: first, explaining the upāya of gathering in and entering. Herein are two phrases: first, reiterating the question and encouraging entry to cause him to advance toward realization; second, asking him to open the door as an upāya for seeking realization. Second, from 'Maitreya snapped his fingers' onward, [he] empowers him to enter realization: that is, if viewed in terms of the power of causes, it is Sudhana practicing the unobstructed path (ānantarya-mārga), cutting off false thoughts, so that the principle realized appears, which is called 'the door opening.' Directly realizing the dharmadhātu in the path of liberation (vimukti-mārga) is called 'straightaway entering.' If viewed in terms of the power of conditions, it is Maitreya's adhiṣṭhāna. Here it is explained in terms of the power of conditions. Having realized it, turning to look back, [he sees that] original nature is inherently complete, not newly acquired; because there is no further door to an entry-place, it says 'closed again.' Furthermore, because having realized it once it is eternally attained without any regression or loss, and there is no further coming out, it says 'closed again.' Third, from 'At that time Sudhana observed' onward, [it] explains the realm seen upon realization. Herein are five: 1. seeing the dependent reward; 2. seeing the direct reward; 3. seeing the buddhas; 4. hearing the sound of the Dharma; 5. seeing the productions. First, in seeing the pure land of the dependent reward, there is first the seeing, and then the benefit. Within the seeing: this is the tower produced by Maitreya's actual retribution. Next, that within it hundreds of thousands of towers are contained explains that one land is all lands, with host and companions fully complete. Second, from 'At that time Sudhana beheld' onward, [it] explains the attainment of benefit. Herein, first is the benefit of the mind delighting and hindrances being eliminated; later is the benefit of the body pervading the towers. Second, from 'He also saw immeasurable' onward, [it] explains seeing the causes and fruits of the direct reward. Herein are six: 1. generally adducing his original conditions at the time of first generating the mind; 2. from 'or saw him first attaining the mind of loving-kindness' onward, explaining the time of practicing and receiving prediction after generating the mind; 3. from 'or saw him becoming a wheel-turning king' onward, seeing the bodies of his past births born in accordance with classes of beings, of which there are thirteen kinds; 4. from 'or being the retinue of the Four Heavenly Kings' onward, explaining seeing the preaching of the Dharma to benefit creatures in his past births, of which there are ten kinds; 5. from 'or saw the fulfillment' onward, explaining the virtue of his past practices being fulfilled; 6. from 'or saw correct reception' onward, explaining seeing the virtue of his sovereign karmic function, wherein first the pores emit clouds of bodies, and later, from 'he further saw' onward, explaining the pores emitting Dharma doors. Third, from 'or in the towers saw all tathāgatas' onward, [it] explains seeing the buddhas' virtue of gathering and transforming. Herein are three: first, seeing universally in general; next, from 'At that time Sudhana in all the towers' onward, seeing separately the marks of the eight aspects of attaining the Way to gather in living beings, seen within the one because of sovereign power without hindrance; third, from 'Sudhana saw himself' onward, concluding with the benefits of what was seen. Fourth, from 'He also heard' onward, [it] explains hearing the sound of the Dharma. Herein are two: first, hearing five kinds of sounds of the Dharma: 1. generally discerning the sound of the Dharma of practice that was heard, that is, the sound from within the golden bells, and this sound was also heard from other adornments; 2. hearing the sound of first generating the mind; 3. hearing the sound of attaining right awakening; 4. hearing the sound of the two gifts of material wealth and Dharma; 5. hearing the sound of attaining buddhahood and gathering in living beings. Second, from 'Having heard such' onward, concluding with the benefits of hearing the sounds, attaining ten kinds of gates of practice, which can be known. Fifth, from 'saw within the precious mirrors' onward, [it] explains seeing the productions. Herein are six: 1. seeing the three worlds within the precious mirrors: first seeing the world of the enlightened, next, from 'pure worlds' onward, the world of receptacles, next, from 'he also saw' onward, seeing the world of living beings; 2. also seeing the emission of nets of light within the precious pillars; 3. seeing the pearl necklaces of lapis lazuli emit water and light; 4. seeing human figures within the flowers; 5. seeing ordinary beings and noble ones within the jewel trees; 6. seeing the practices and functions within the crescent moon images, wherein are fourteen kinds: 1. emitting light; 2. seeing Maitreya's past practices of practicing giving; the remaining twelve kinds of manifesting bodies to transform and guide can be known. Another explanation: taking the preceding together, there are seven kinds of Dharma doors: 1. the Dharma door of the bells manifesting sounds; 2. the Dharma door of the mirrors manifesting forms and marks; 3. the Dharma door of the pillars manifesting sustaining power; 4. the Dharma door of the necklaces manifesting adornment; 5. the Dharma door of the flowers manifesting blossoming; 6. the Dharma door of the trees manifesting establishment; 7. the Dharma door of the crescent moons manifesting abiding in stages and initiating practice. Fourth, from 'Maitreya addressed' onward, in the questions and answers discerning and determining, are three: first, the question; next, the answer of 'Yes, indeed'; third, discerning and determining his vision by similes. Herein are ten similes to reveal it: 1. the simile of dreaming of mountains and oceans, illustrating Sudhana transcending delusion to see superior realms; 2. the simile of karma appearing at the point of death, illustrating the inconceivable realm appearing subtly; 3. the simile of being possessed by a non-human, illustrating the empowerment to see superior dharmas; 4. the simile of long duration in the dragon palace, illustrating long kalpas being thought a moment; 5. the simile of the vast appearance of jewel treasuries, illustrating many events appearing within one; 6. the simile of the realm of the kṛtsna-samādhi, illustrating superior realms appearing in accordance with the mind; 7. the simile of the gandharva-city being unobstructed, illustrating the unobstructed dharma of what was seen; 8. the simile of ascending to heaven and seeing humans, illustrating attaining sovereignty in seeing dharmas; 9. the simile of the ocean reflecting the three-thousandfold world, illustrating the clear virtue of what was seen; 10. the simile of illusory manifestations being unobstructed, illustrating the extraordinary virtue manifested by authoritative power. Fifth, from 'At that time Maitreya' onward, [he] withdraws his majesty and causes [him] to rise. Herein are three: first, withdrawing majesty to awaken and make him rise; second, first asking what was seen; third, answering in accord with reality; all can be known. The conferring of the dharma-essence is finished. In the second [part], revealing the name of the dharma, there is first the question and then the answer. Because it gathers in the anterior and posterior limits, it is called 'entering the wisdom of the three times.' This is precisely the three presents among the nine times. 'Correct mindfulness and reflection' reveals that the wisdom that can see is clear and unerring. 'Adornment Treasury' explains that the realm that is seen possesses virtues and contains [them] within: that is, the tower gathers in all kalpas and all kṣetras, each possessing superior virtues and each having productions; hence this name is established. Furthermore, because this person's stage is ultimate, he does not say 'I only know this.' Also, because the practices of the Dharma are fulfilled, it says 'attained such unspeakable dharmas.' The third [part], from 'Great Holy One' onward, discerns the place from which he came. Herein are two: first, explaining the dependent reward, with first the question and then the answer. The meaning of the question says: inside this small tower are so many extraordinary matters; did they come in from outside, or is it not so? In the answer are two similes: first, explaining the simile of production through supernatural power without a place of origin; second, the simile of manifestation through wisdom and vows without a root. Second, from 'Sudhana said' onward, reveals the direct reward. Herein are two: first the question, and then the answer. The meaning of the question: previously having seen Maitreya come from outside, he did not know the place of coming, and therefore asked. In the answer are three: 1. in terms of reality, there is no destination; 2. speaking of existence in terms of practice; 3. discerning coming in accordance with events. Another explanation: first, regarding the dharmakāya; next, regarding the saṃbhogakāya; later, regarding the nirmāṇakāya. Also: first the essence, next the virtue, later the function. Within the first, there are ten phrases on having no destination. 'Destination' (qu) has the meaning of place, meaning there is no place from which one comes, nor any place to which one arrives. Furthermore, 'qu' has the meaning of directing toward, and also there is no initiating or directing toward coming and going. Second, from 'Good son' onward, within speaking of existence in terms of practice, it explains that the dharmakāya accords with conditions; speaking of destination in terms of practice is similar to the Vimalakīrtinirdeśa saying, 'I come from the bodhimaṇḍa.' There are seven phrases: 1. compassion, 2. precepts, 3. vows, 4. superknowledges, 5. essence, 6. function, 7. transformation, which can be known. Third, from 'As to what you asked' onward, within speaking of coming in accordance with events: because the tower by the ocean inlet was the place of practicing the Way, and the country of Moli was the place of his original birth, he temporarily stayed in the place of birth to transform people, and therefore came back here from there. As for 'Moli,' fully stated it is Māladeśa. 'Māla' here is translated as 'garland' (chuan), and 'deśa' here is translated as 'middle' (zhong), meaning the Garland Middle Country; this is near the Malaya Mountain, and hence the names are similar. Gopāla is translated here as 'guarding the earth.' In the fourth [part], explaining the place of birth, are two: first the question, and then the answer. The meaning of the question: since it was previously said that he came from the place of his former birth, one does not yet know what a bodhisattva's place of birth is. In the answer are two: first, explaining the place of generating the virtues of practice based on the family of the Dharma; second, the place of the nirmāṇakāya's birth based on a family of mundane events. Within the first are five: 1. revealing the place where birth occurs; 2. the conditions of birth and retinue; 3. comparative measurement revealing superiority; 4. sovereignty in what is known; 5. the vastness of essence and function. In the first are ten kinds, all being places where practices arise: 1. causes of practice, 2. conditions of practice, 3. marks of practice, 4. support of vows, 5. transforming others, 6. contemplating the principle, 7. according with events, 8. benefiting creatures, 9. non-abiding, 10. complying with antiquity. Second, from 'Good son' onward, in explaining the conditions of birth and retinue are twenty phrases: the first seven explain bearing and rearing, the next four are for growing and benefiting, and the remaining nine are for establishing [him] like a prince, which can be known. Third, from 'Such a bodhisattva transcends ordinary beings' onward, in comparative measurement revealing superiority are ten phrases: the first phrase, transcending ordinary beings and realizing the nature, is general; from 'born into the family of the Tathāgata' onward are nine specific phrases, which can be known. Fourth, from 'A mahāsattva born into such a family' onward, explains sovereignty in what is known, wherein are seven phrases: 1. knowing destinations to be empty and manifesting receiving birth; 2. understanding destinations to be like illusions and abiding in existence without attachment; 3. realizing non-self and transforming living beings; 4. understanding saṃsāra and being able to endure for a long time; 5. knowing the aggregates to be phantom-like; 6. understanding all dharmas; 7. attaining the dharmakāya free from defilement. Fifth, from 'Good son, my pure dharmakāya' onward, explains the vastness of karmic function, with ten phrases: the first, the dharmakāya filling the dharmadhātu; the remaining nine, the virtuous body filling the dharmadhātu. Second, from 'If fellow practitioners' onward, explains the place of the nirmāṇakāya's birth based on a family of mundane events, wherein are three: first, being born among humans. As for 'the settlement of Juti,' fully stated it is Kuṭāgāra, which is translated here as 'tower'; that is, the Tower Settlement mentioned just prior in the text. [He is born there] for three classes of living beings: 1. for fellow practitioners; 2. to eliminate arrogance; 3. for parents and relatives. Second, being born in Tuṣita, for four kinds of living beings: 1. to transform the devas there; 2. to assemble those of one life [remaining] to preach the Dharma; 3. to transform fellow practitioners of past lives; 4. to unfold what was transformed by the Buddha. That is, for the living beings transformed by the bequeathed teachings of Śākyamuni, because their faculties were not yet mature, they were like unbloomed flowers; moreover, because they had not yet attained benefits, they were also like closed flowers, awaiting Maitreya Buddha to cause them to open and develop. Third, 'descending to be born, attaining buddhahood, and both you and Mañjuśrī seeing me' is explained with three meanings: one says that when I attain buddhahood in the future, I will also preach this Avataṃsaka, and at that time there will also be the teachings preached by Mañjuśrī and Sudhana, hence it is said. The second says that when I attain buddhahood, both you and Mañjuśrī will come to assist me in propagating the Dharma's transformation. The third is to symbolize the Dharma: as to why above in the Buddha's assembly Sudhana only sought the various kalyāṇamitras and did not seek the Buddha, it is because Sudhana in this life has a body of cultivating causes, and not yet having realized the fruit he did not go to where the Buddha was; it does not mean he did not seek it. But because the fruit is separated from the cause, it is said that he will see the Buddha in the future. Because it is the fulfillment of the stages, there is no deferral upward, and so forth. Above, the kalyāṇamitra who gathers virtues into causal marks is finished.