華嚴經探玄記 3.24

3.24

二釋文者，此中有二：初長行、後重頌。此二差別，大例有十：一約利鈍，謂鈍根未悟，更重為頌。二約前後，以後來未聞，為之重頌。三約生熟，熟人直說便悟；生類曲巧方知，故重頌也。四約文質，或有愛質，直示長行；或有樂文，示頌言美妙。五約二持，論云「長行散說，生正解故，義持成就；偈頌總攝，易受持故，文持成就。」六約資成，謂更以偈頌資顯長行，義明了故。此上通諸文重頌。七約成圓，以頌中兼顯長行闕無，成前所說義圓滿故。此如〈發心功德品〉偈等。八約體相，以從門約相長行直說，此約同教及三乘；以就體圓融偈頌巧顯，此約別教。此如〈十行品〉偈等。九約通別，以長行別指的，重頌通該攝，如此品〈世界〉等頌文是也。十約心言，謂長行直顯心所念法，偈頌宣示令請圓滿，此唯此文也。又有義：凡佛說法，法爾有二相，謂直說契經，必有祇夜重頌。下諸品中重頌，皆約此十例准之。就此長行中有三：初標能問人，謂同生異生俱在法界，故云咸也。言說事彰非顯奇故，念心入法顯深細故，云念也。二明所請法。三「唯願」下結請。所請中，古說云：此有二十三句，分二：初二十一句問果法、後二句問因行。前中準下答中五海，此文為五：初十二句問佛海、次三句如名問三海、後六句准下當是根欲性海。但由根欲不同，致能被之緣差異，此中舉緣顯根，下文舉根顯緣，有斯左右。今更釋：此中有三十五句，分二：初三十句問果法、後「一切菩薩」下五句問因行。就前中分三：初十句問佛內德盈滿德、二從「示現菩提」下十句問佛外相顯著德、三「世界海」下十句問化用普周德。就初中，初一句總、餘九別。於中何等是三字貫三十五句？一切諸三字通前三十句。果問應知。何故此經最初問佛果法耶？謂標幟故、宗歸故、為本故、顯德故、生信故、指南故。經首題佛華嚴者，義存於此。言佛地者，《佛地論》第一云「清淨法界及彼妙智受用和合一味事等，是佛所依所行所攝，故名佛地。」解云：即以淨法界為所依、妙智為所行、餘功德等皆為所攝，即以真理妙智無礙為體。依《大乘同性經》，佛有十地，一切菩薩二乘所不能行。何等為十？一名甚深難知藏明智德地，乃至第十毘盧遮那智海藏地，如下十地章具釋。二佛境界者，下九皆是佛地中開出，故是別句。謂開清淨法界是佛所證之境，或總舉所知通於真俗。下〈性起品〉云「一切眾生是如來境界，乃至第十非境界境界是如來境界。」又亦是分齊境界，故〈明難品〉中明十種佛境云「如來深境界，其量齊虛空」等。又釋通有所知及分齊境，下〈不思議品〉中佛有十種不可譬喻、不可思議境等。應尋下三處文於此具辯。三佛持有四義：一以淨法界任持一切諸功德故、二以大圓鏡智及相應淨識各能任持諸功德故、三後得智中大陀羅尼門總持無量諸法海故、四是十佛中持佛隨順故。又下第十地佛力持等十持，又《離世間品》中亦十持，初佛持乃至第十智持。此二文中皆以初句為總，攝別入總，俱名佛持。又如下〈不思議品〉佛有十種出生住持智慧等，竝應具尋辨之。四者准下頌文，此中次佛無上智一句，此則是下十智等可知。五佛行者，是大悲攝生之行，又是大智造作之行。此竝不作之作，無思成事。〈性起品〉無障礙行、如如行等，是如來行。此是異二乘功德。六佛力者，有二義：一不為他所屈伏故、二能摧壞魔怨故。別說有十，謂是處非處智力等。又有十種，如〈不思議品〉最勝力、大力、無量力乃至第十大力那羅延幢佛所住法等。七佛無畏者，所說不怯，故名無畏。是伏外道功德，或四或十，如〈離世間品〉說。上來明大智德。八佛三昧者，謂師子奮迅等微塵數三昧海，攝略為十，如〈不思議品〉說。此明大定功德。九佛自在者，依定發起無盡神通，所作無礙故云自在。〈不思議品〉佛有十種自在正法，又〈離世間〉有十自在等，竝可知。此明神通功德。十佛勝法者，殊勝功德超過餘德，故云勝法。亦有十種，如〈不思品〉說。此明大福功德。上十句明內德盈滿竟。第二外相顯著中，初示現菩提者，謂對機示現成大菩提，如〈性起品〉成菩提處說。又〈不思品〉亦說，竝應知。此是總句。下九是別，以六根三業皆是成菩提相故。下〈不思品〉及〈離世品〉，此之九門一一各以十門辨說，如彼應知。佛光明是身業，餘竝可知。上來明外相顯著竟。第三化用普周十句中，初世界海者，是化用處也，通染淨土。即入十佛國土身，攝略說十種，如此品下文說。二眾生海者，是所化機也，通麁妙空有等，亦入十身攝。又如〈離世間品〉十種入眾生等應知。三法界方便海者，此有四義：一理性法界，是前眾生及世界等所依之界。二染事法界，謂彼所化眾生蘊界法等。三離垢法界，謂佛所得最淨法等。四淨用法界，謂佛攝生所用善巧，故云方便。如〈不思品〉佛有十種法界無量無邊等應知。四准下頌中，此文闕調伏海。調伏海即是所調伏，是根欲性海攝。但頌與長行文家互有存略故也。五佛海者，能化之佛非一如海，謂遍一切處而轉法輪故。六波羅蜜海者，有二義：一是佛所說行法，以授群機故；二是彼所化所行之行，即化所成益，謂十度等。七法門海亦二：一是佛所設之教法，通彼遊入故。二是彼所化行成證理所入之法，此亦有十，如〈不思品〉說。八化身海者，異機別感，現相多端，如云「諸毛孔出化身雲」等，又盧舍那佛遍十方出一切化莊嚴身等，又〈離世間品〉十種變化等。九佛名號海者，對根宜聞，名號非一，如〈名號品〉一一世界有百億萬等。十佛壽量海者，應機脩短，虧盈萬差，略有十位，如〈壽命品〉說。上來果問竟。

Second, concerning the explanation of the text, there are two parts: first the prose, and later the verses that reiterate it. As for the difference between these two, there are broadly ten examples: First, according to sharp and dull [faculties]: dull faculties not having yet awakened, it is reiterated in verse for them. Second, according to earlier and later: for those arriving later who have not heard it, it is reiterated in verse. Third, according to raw and mature: mature individuals awaken immediately upon direct exposition; the raw kind understand only through skillful adaptation, hence it is reiterated in verse. Fourth, according to text and substance: some appreciate substance, so it is directly indicated in prose; some delight in text, so it is presented in the beauty of verse. Fifth, according to the two types of retention: the treatise states, "Prose expounds in an extensive manner, so that by generating correct understanding, retention of meaning is accomplished; verses summarize and encapsulate, so that being easy to accept and maintain, retention of text is accomplished." Sixth, according to supportive enhancement: using verses to further support and illuminate the prose so that the meaning becomes evident. The above apply to reiterative verses across various texts. Seventh, according to completing perfection: because the verses also reveal what is lacking in the prose, bringing the meaning previously expounded to completion. This is like the verses in the chapter "Merit of the Aspiration for Enlightenment", etc. Eighth, according to essence and characteristics: direct exposition in prose follows the gate of characteristics, which pertains to the shared teaching and the three vehicles; skillful elucidation in verse approaches the perfect interpenetration of the essence, which pertains to the distinct teaching. This is like the verses in the chapter "Ten Practices", etc. Ninth, according to general and specific: prose points to specifics, while the reiterative verses encompass generally, as seen in the verse passages on "Worlds" and so forth in this chapter. Tenth, according to mind and speech: prose directly reveals the dharmas contemplated in the mind, while verses proclaim them so as to bring the request to completion; this applies solely to this text. Furthermore, there is another explanation: whenever a Buddha preaches the Dharma, it is dharmatā that there are two aspects: direct exposition in sūtra, which must be accompanied by geya reiterative verses. The reiterative verses in the various chapters below should all be understood by analogy with these ten examples.

Within this prose section there are three parts: First, identifying those who can ask: those of identical origin and those of different origin both abide in the dharmadhātu, hence it says "all". Because verbal expression makes matters manifest and does not reveal the extraordinary, whereas contemplation in the mind enters the Dharma to reveal what is profound and subtle, it says "contemplated". Second, clarifying the Dharma that is requested. Third, concluding the request from "we only pray" onward.

Regarding what is requested, an ancient commentary states: There are twenty-three phrases here, divided into two: the first twenty-one phrases ask about fruition dharmas, and the last two phrases ask about causal practices. In the former, based on the five oceans in the response below, this text is divided into five: the first twelve phrases ask about the ocean of Buddhas; the next three phrases, according to their names, ask about three oceans; the last six phrases, based on what follows, should correspond to the ocean of faculties, desires, and natures. Merely because faculties and desires differ, the conditions to be influenced vary: here the conditions are raised to reveal the faculties, while the text below raises the faculties to reveal the conditions, showing this reciprocal relation. Now to explain further: there are thirty-five phrases here, divided into two: the first thirty phrases ask about fruition dharmas, and the five phrases after "all bodhisattvas" ask about causal practices.

Within the former, there are three parts: the first ten phrases ask about the virtue of the Buddha's inner virtue being replete; second, the ten phrases from "manifesting bodhi" onward ask about the virtue of the Buddha's outer characteristics being manifest; third, the ten phrases from "the ocean of worlds" onward ask about the virtue of transformative function being universally pervasive.

Within the first part, the first phrase is general, and the remaining nine are specific. In this, which three characters pervade the thirty-five phrases? The three characters "all the various" (一切諸) apply to the preceding thirty phrases. This should be known regarding the questions on fruition.

Why does this sūtra first ask about the Buddha's fruition dharmas? It is because they serve as an emblem, as the central purport, as the root, to reveal virtue, to generate faith, and to provide guidance. The sūtra title at the beginning containing "Buddha-Avataṃsaka" has its meaning stored herein.

Regarding the "Buddha-bhūmi", the first fascicle of the *Buddhabhūmi-upadeśa* states: "The pure dharmadhātu and its sublime knowledge, enjoying unified one-taste activities and so forth, are what the Buddha relies upon, practices, and gathers; therefore it is named the Buddha-bhūmi." The explanation says: it takes the pure dharmadhātu as what is relied upon, sublime knowledge as what is practiced, and the remaining virtues and so forth as what is gathered; its essence is non-obstruction between true principle and sublime knowledge. According to the *Mahāyāna-samāna-jñāna-sūtra*, the Buddha has ten bhūmis that cannot be practiced by any bodhisattva or [follower of the] two vehicles. What are the ten? The first is named the Bhūmi of Profound, Hard-to-Know Matrix-Illuminating Wisdom-Virtue, up to the tenth, the Bhūmi of the Ocean-Matrix of Vairocana's Wisdom, as fully explained below in the section on the ten bhūmis.

Second, the "Buddha's realm": the nine below are all developed out of the Buddha-bhūmi, hence they are specific phrases. It means that the unfolding of the pure dharmadhātu is the realm realized by the Buddha, or it generally raises what is known, pervading both the ultimate and the conventional. Below, the chapter "Nature Manifestation" states: "All sentient beings are the realm of the Tathāgata," up to the tenth, "The realm of non-realm is the realm of the Tathāgata." Furthermore, it is also a bounded realm, so in the chapter "Clarifying Difficulties", in explaining the ten kinds of Buddha-realms, it states: "The Tathāgata's profound realm is equal in measure to empty space," and so on. Another explanation encompasses both the known realm and the bounded realm: below, in the chapter "Inconceivable", the Buddha has ten kinds of incomparable, inconceivable realms, and so forth. One should consult the texts of these three places below for a complete discernment here.

Third, the "Buddha's sustainment" has four meanings: 1. Because the pure dharmadhātu upholds all virtues; 2. Because the great perfect mirror wisdom and the corresponding pure consciousness are each able to uphold all virtues; 3. Because within subsequent wisdom, the great dhāraṇī gates gather and uphold the boundless ocean of all dharmas; 4. Because among the ten Buddhas, it accords with the Sustaining Buddha. Moreover, below in the tenth bhūmi there are ten sustainments, such as the sustainment of the Buddha's power, and in the chapter "Leaving the World" there are also ten sustainments, from the first, the Buddha's sustainment, to the tenth, the wisdom sustainment. In both of these texts, the first phrase serves as the general, gathering the specifics into the general, all being named the Buddha's sustainment. Furthermore, as below in the chapter "Inconceivable", the Buddha has ten kinds of wisdoms of arising and sustaining, and so forth; all of these should be fully consulted and discerned.

Fourth, based on the verse text below, the phrase here following is the "Buddha's unexcelled wisdom"; this is to be known as the ten wisdoms below, and so forth.

Fifth, the "Buddha's practice": this is the practice of great compassion gathering sentient beings, and also the practice of great wisdom engaging in activity. These are all actions without acting, accomplishing affairs without deliberation. In the chapter "Nature Manifestation", unobstructed practice, suchness practice, and so on, are the Tathāgata's practice. These are virtues distinct from the two vehicles.

Sixth, the "Buddha's powers" has two meanings: 1. Because he is not subjugated by others; 2. Because he can crush the host of Māra. Specifically, there are ten, namely the powers of knowing what is possible and impossible, and so forth. There are also ten kinds as in the chapter "Inconceivable": supreme power, great power, immeasurable power, up to the tenth, the dharma wherein the Buddha abides, [which is] the great power of the Nārāyaṇa banner, and so forth.

Seventh, the "Buddha's fearlessnesses": what is spoken is without timidity, hence called fearlessness. This is the virtue of subduing non-Buddhists; there are four or ten, as expounded in the chapter "Leaving the World". The above clarifies the virtue of great wisdom.

Eighth, the "Buddha's samādhis": these refer to oceans of samādhis as numerous as paramāṇus, such as the lion's roar, which are summarized into ten, as expounded in the chapter "Inconceivable". This clarifies the virtue of great concentration.

Ninth, the "Buddha's masteries": relying on concentration, inexhaustible supernormal faculties are initiated, and because what is done is without obstruction, it is called mastery. In the chapter "Inconceivable", the Buddha has ten kinds of correct dharmas of mastery, and in "Leaving the World" there are ten masteries, etc., all of which can be known. This clarifies the virtue of supernormal faculties.

Tenth, the "Buddha's supreme dharmas": extraordinary virtues surpass other virtues, hence called supreme dharmas. There are also ten kinds, as expounded in the chapter "Inconceivable". This clarifies the virtue of great merit. The above ten phrases concluding the clarification of the repletion of inner virtue.

Within the second [section on] the manifestation of outer characteristics, first, "manifesting bodhi" means manifesting the attainment of great bodhi in response to capacities, as expounded in the passage on attaining bodhi in the chapter "Nature Manifestation". It is also expounded in the chapter "Inconceivable"; both should be known. This is the general phrase. The nine below are specific, because the six sense faculties and three karmic actions are all characteristics of attaining bodhi. Below in the chapters "Inconceivable" and "Leaving the World", each of these nine gates is discerned and expounded through ten gates, as should be known from those texts. The Buddha's radiance is bodily action; the rest can all be known by analogy. The above clarifies the manifestation of outer characteristics.

Within the third [section of] ten phrases on the transformative function being universally pervasive, first, the "ocean of worlds" is the place of transformative function, pervading both defiled and pure lands. It is included in the ten Buddha-lands body, and is summarized as ten kinds, as expounded below in this chapter.

Second, the "ocean of sentient beings" refers to the capacities to be transformed, pervading the coarse, subtle, empty, and existent, and is also subsumed under the ten bodies. Furthermore, as in the chapter "Leaving the World", the ten kinds of entering sentient beings and so forth should be known.

Third, the "ocean of dharmadhātu upāya" has four meanings: 1. The dharmadhātu of principle, which is the realm upon which the aforementioned sentient beings and worlds rely; 2. The dharmadhātu of defiled phenomena, namely the aggregates, realms, and dharmas of those sentient beings to be transformed; 3. The dharmadhātu free from defilement, namely the purest dharmas attained by the Buddha; 4. The dharmadhātu of pure function, namely the skillfulness used by the Buddha to gather sentient beings, hence called upāya. As in the chapter "Inconceivable", it should be known that the Buddha has ten kinds of boundless and limitless dharmadhātus, and so forth.

Fourth, based on the verses below, this text lacks the ocean of taming. The ocean of taming is what is to be tamed, and is subsumed under the ocean of faculties, desires, and natures. It is simply that the authors of the verses and the prose reciprocally preserve or omit it.

Fifth, the "ocean of Buddhas": the Buddhas who can transform are not one, [being vast] like an ocean, meaning they turn the dharmacakra everywhere in all places.

Sixth, the "ocean of pāramitās" has two meanings: 1. The dharmas of practice expounded by the Buddha to bestow upon the various capacities; 2. The practices performed by those who are transformed, which is the benefit accomplished by transformation, namely the ten pāramitās, and so forth.

Seventh, the "ocean of dharma-gates" also has two meanings: 1. The teaching dharmas established by the Buddha for them to access; 2. The dharmas entered by those who are transformed when their practice is perfected and they realize principle; these also are ten, as expounded in the chapter "Inconceivable".

Eighth, the "ocean of nirmāṇakāyas": different capacities have distinct responses, and the manifested forms are manifold, as in "clouds of nirmāṇakāyas issuing from every pore", and Rocana Buddha pervading the ten directions, manifesting all adorned nirmāṇa-bodies, and the ten kinds of transformations in the chapter "Leaving the World".

Ninth, the "ocean of Buddha names": in accordance with the capacities that ought to hear them, the names are not one, as in the chapter "Names", where each world has a hundred billion, and so forth.

Tenth, the "ocean of the Buddha's lifespan": in response to capacities it is long or short, with myriad variations of waxing and waning, broadly having ten positions, as expounded in the chapter "Lifespan". The above concludes the questions on fruition.