華嚴經探玄記 3.29

3.29

初中二：先放光、後集眾。前中亦二：先身光遍覺、二光語呼召。此二亦即答上佛光明音聲問。初中亦二：先此光照彼、二「諸菩薩」下尋光見此。前中有五：初知念者，領疑也，以將欲答，故即放光所因也。二明光出處。面門者，諸德有三釋：一云是口。一云是面之正容，非別口也。光統師云：鼻下口上中間是也，准下施鼻文亦如所說。今釋：依梵語稱面及口并門，悉名目佉，是故翻此目佉為面門也。故知此中通舉其事，口者為表教道遐被也，面者正對向機也，門者開法攝生也，齒者勝用也，謂思咀法味故、治碎惑障故，以緣起具德相差別故，云一一各放塵數光也。三別顯所出，有十門。通論一一皆通三世間等。別明，初六佛海、次二器海、次一眾生海、後一法界方便海。又前八意業記說輪，次一身業神通輪，後一語業正教輪。四攝眷屬、五所照處。此中放光有四意：一現相表實、二驚起信心、三照觸救苦、四為集眾遠召。是故彼眾依光覩此，知所集處。頌中九偈半，有四義：初六頌半通舉佛德以勸往、次一別明能說以勸詣、次一別標所說以勸觀、後一通結佛德顯深廣。此四皆以後釋前，思之可見。初中二：先舉德、後「人尊」下勸往。前中三：初二身業，一體一用；次二意業，一用一體；後一語業。勸中，初半勸為法、次半勸多眾、次半教興供。雖圓音頓說九世願海，然不壞本法，故非一念也。即標下所說法門也。餘文可知。第二集眾中，先明諸會有四義：一有無、二來處遠近、三本處名等不同、四偈歎及前後。初中六七二會無，以證位及行熟俱皆離相故；餘六皆有，所為可知。凡集新眾，有四意：一為攝機、二為證法、三為興供、四明眾圓。第二遠近者，初二十剎塵、三百、四千、五萬，以寄位漸增故。八過不可說者，顯證法深故。第三者，一處、二佛、三菩薩、四供多少，竝隨會應知。第四者，初二會無偈讚，以起修始故；餘四皆有，以顯法位增故。又前五定前集，以從修入證故；第八定後集，以依證起用故。

In the first there are two: first, the emission of light; later, the gathering of the assembly. The former also has two: first, the bodily light universally awakens; second, the light-speech summons. These two also answer the questions above regarding the Buddha's radiance and voice. In the former there are also two: first, this light illuminates those [realms]; second, from "all bodhisattvas" onward, tracing the light, they see this [realm]. In the former there are five: first, "knowing their thoughts" means comprehending their doubts; since he is about to answer, this is the cause of emitting the light. Second, clarifying the location from which the light emerges. Regarding "facial gate" (mukha), masters have three explanations: one says it is the mouth; one says it is the front countenance of the face, not specifically the mouth. Master Guangtong says: it is the middle between below the nose and above the mouth, which also conforms to what is said below in the text on giving away the nose. Now to explain: according to the Sanskrit, the face, mouth, and gate are all named mukha; therefore, this mukha is translated as "facial gate." Thus one knows that here the matter is cited comprehensively: "mouth" represents the wide reach of the path of teaching; "face" represents facing the capacities directly; "gate" represents opening the Dharma to gather in sentient beings; "teeth" represent supreme function—namely, contemplating and chewing the flavor of the Dharma and crushing the obstacles of affliction; because dependent origination is complete with distinctive characteristics of virtue, it says that each and every one emits dust-mote numbers of rays of light. Third, specifically revealing what is emitted: there are ten gates. Generally discussed, each and every one pervades the three realms of existence and so forth. Specifically explained: the first six are the oceans of buddhas; the next two, the oceans of vessels; the next one, the ocean of sentient beings; the last one, the ocean of dharmadhātu skillful means. Furthermore, the first eight are the wheel of mental karma consisting in prediction; the next one, the wheel of bodily karma consisting in supernatural power; the last one, the wheel of verbal karma consisting in correct instruction. Fourth, gathering the retinue. Fifth, the places illuminated. Here, emitting light has four purposes: (1) manifesting signs to express reality; (2) startling [beings] to awaken faith; (3) shining upon and touching them to relieve suffering; (4) summoning from afar to gather the assembly. Therefore, relying on the light, that assembly beholds this and knows the place where they are to assemble. In the verses, the nine and a half stanzas have four meanings: the first six and a half verses generally adduce the Buddha's virtues to encourage going; the next one specifically clarifies the one able to speak to encourage approaching; the next one specifically marks what is spoken to encourage contemplation; the last one comprehensively concludes with the Buddha's virtues to display their depth and breadth. These four all explain the preceding by means of the subsequent, as can be seen upon reflection. In the first there are two: first, adducing the virtues; later, from "Honor of Men" onward, encouraging going. In the former there are three: the first two are bodily karma, one essence and one function; the next two are mental karma, one function and one essence; the last one is verbal karma. In encouraging, the first half encourages for the sake of the Dharma; the next half encourages many assemblies; the next half instructs them to offer worship. Although the ocean of vows across the nine times is spoken suddenly with a single round sound, yet it does not destroy original phenomena; therefore, it is not a single thought-instant. This marks the Dharma-gate to be spoken below. The rest of the text is understandable. In the second, the gathering of the assembly, first clarifying that the various assemblies have four aspects: (1) presence or absence; (2) distance of their places of origin; (3) differences in the names of their original places and so forth; (4) praise in verse and [their placement] before or after. In the first, the sixth and seventh assemblies do not have them, because both the stage of realization and the maturity of practice are free of signs; the remaining six all have them, and their purpose can be known. Whenever gathering new assemblies, there are four purposes: (1) to gather in capacities; (2) to testify to the Dharma; (3) to generate offerings; (4) to show the perfection of the assembly. Second, regarding distance: in the second [assembly], ten realm-dust-motes; in the third, a hundred; in the fourth, a thousand; in the fifth, ten thousand—because [distance] gradually increases to symbolize stages. In the eighth, surpassing the ineffable, displaying the depth of the Dharma of realization. Third: (1) place, (2) buddha, (3) bodhisattva, and (4) the amount of offerings, all of which should be understood according to the assembly. Fourth: the first two assemblies lack praise in verse, because it is the beginning of generating cultivation; the remaining four all have them, to display the increase of Dharma stages. Furthermore, the first five gather before samādhi, because they enter realization from cultivation; the eighth gathers after samādhi, because function is initiated based on realization.