華嚴經探玄記 20.57

20.57

三「爾時善財」下明正證法界。於中有八：一見身得益、二摩頂得益、三因深果厚、四舉益勸觀、五觀見奇特益、六校量所得、七結齊佛果、八偈頌因果。初中二：先明所見法身、後明見已得益。前中有四：一總見普賢、二別觀毛孔、三重觀支節、四結遍十方。初中，依前十心所念稱境而見。初依前第一心，見在道場如來前者，表普賢齊佛果故、因果位同故。二心如虛空者，依第二心見。三無染著者，依第三心見。四除障淨剎者，依第四心見。五以無礙法者，同前心。六充滿十方，亦同。七住一切智者，是第七得薩婆若境心。八入諸法界者，是深入法海心。九教化眾生者，是教化成就眾生廣心。十「於一切劫」下明前末後具因果心，亦攝前莊嚴道場心。二明見毛孔業用者，前亦初總見淨土、後見塵中業用。今亦先總見正報、後見毛孔作用。於中二十種分五：初一光救法界眾生、次五出法界供具供養諸佛、次四出法界身雲利益眾生、次三出法界土調伏眾生、後六出法界菩薩諸佛雲。三重觀支節等中，初見一三千界、次「十方」下通現十方世界風輪等皆悉現顯。四「如此娑婆」下結通十方中有四重普遍：初舉舍那結賢首、二舉賢首結東方、三舉東方結十方、四舉十方結微塵。是故當知，前即身中苞容法界廣無邊故顯其普義，今即明此含法界身潛入微塵調柔無礙明其賢義，是即內外周遍限量斯盡故名也。二「爾時」下明善財得益中，初總舉因見所得，以究竟位中智，故云不可壞也。下別顯十智中，初四身遍見聞；後六智內充實，初五是佛智、後一是普賢智，竝可知。

Third, from "At that time, Sudhana" downward explains directly realizing the dharmadhātu. Within this there are eight [parts]: 1. seeing the body and obtaining benefit; 2. the rubbing of the head and obtaining benefit; 3. the depth of the cause and the richness of the fruit; 4. adducing the benefit to exhort contemplation; 5. the benefit of contemplating and seeing what is extraordinary; 6. measuring what was attained; 7. concluding by equaling the buddha-fruit; 8. verses on cause and fruit. In the first [part] there are two: first, clarifying the dharmakāya that is seen; second, clarifying the benefit obtained after having seen it. In the former there are four: 1. seeing Samantabhadra in general; 2. contemplating the pores in particular; 3. re-contemplating the limbs and joints; 4. concluding with their pervasion of the ten directions. In the first, he sees them in accord with the objects mindful in the preceding ten thoughts: First, based on the first thought, seeing him before the Tathāgata in the bodhimanda indicates that Samantabhadra equals the buddha-fruit, because the stages of cause and fruit are identical. Second, the mind being like empty space is seen based on the second thought. Third, freedom from defilement and attachment is seen based on the third thought. Fourth, eliminating hindrances and purifying the lands is seen based on the fourth thought. Fifth, by means of unimpeded dharmas is identical to the preceding thought. Sixth, filling the ten directions is also identical. Seventh, abiding in all-knowledge is the seventh mind of attaining the realm of sarvajña. Eighth, entering all dharmadhātus is the mind of deeply entering the ocean of dharmas. Ninth, teaching and transforming sentient beings is the vast mind of teaching, transforming, and maturing sentient beings. Tenth, from "in all kalpas" downward explains the final mind complete with cause and fruit, which also subsumes the preceding mind of adorning the bodhimanda. Second, explaining the karmic functions seen in the pores: previously, he also first generally saw the pure land and subsequently saw the karmic functions within the dust particles; here, likewise, he first generally sees the direct retribution and subsequently sees the functions of the pores. Within this, the twenty kinds are divided into five: the first one uses light to rescue sentient beings of the dharmadhātu; the next five emit offering utensils of the dharmadhātu to make offerings to all buddhas; the next four emit body-clouds of the dharmadhātu to benefit sentient beings; the next three emit lands of the dharmadhātu to tame sentient beings; the last six emit clouds of bodhisattvas and buddhas of the dharmadhātu. Third, in re-contemplating the limbs, joints, and so forth, he first sees a single trichiliocosm; next, from "ten directions" downward, the wind-disks and so forth of the worlds of the ten directions are all comprehensively revealed. Fourth, from "Just as in this Sahā [world]" downward, within concluding that it extends throughout the ten directions, there are four levels of universality: first, adducing Rocana to conclude with Bhadramukha; second, adducing Bhadramukha to conclude with the eastern direction; third, adducing the eastern direction to conclude with the ten directions; fourth, adducing the ten directions to conclude with the paramāṇus. Therefore, one should know: the preceding [contemplation] revealed the meaning of "universal" (samanta) because the dharmadhātu contained within the body is vast and boundless; now, this clarifies that this body containing the dharmadhātu imperceptibly enters into paramāṇus with gentle pliability and without impediment, revealing the meaning of "sagely/good" (bhadra). That is, because internal and external pervasion and limits are completely exhausted, he is so named. Second, from "At that time" downward, in explaining Sudhana's attainment of benefit, he first broadly adduces what was attained on account of the vision; since it is the wisdom in the ultimate stage, it is therefore called indestructible. Below, in specifically revealing the ten wisdoms, the first four are bodily pervasion in seeing and hearing; the latter six are internal fulfillment of wisdom—the first five being buddha-wisdom and the last one being Samantabhadra's wisdom, both of which can be understood.