華嚴經探玄記 3.31

3.31

第二光示法主分中二：初此界、後結通。前亦二：初示主，是教義源故；二「於彼」下示法，是教義相故。初中四：初明光意。言無邊佛境者，有三意：一令知所說法故、二即是普賢故、三顯佛非不能說故。二顯光名相中二：先明光相。眉間表中道一乘法也，白毫表無流證道白淨法也。又白為眾色本故，表此一乘為諸教源也。又毫者，是長毛也，又是毫毛也。依《觀佛三昧海經》云「太子時舒長五尺，樹下長一丈四尺五寸，成佛已放之長一丈五尺。圓卷如秋滿月分明，皎淨珂雪。」寶色，光體也。燈明，光用也。又理可貴故名寶色，智普照故名燈明，境智遍益故名雲也。又如未尼同諸色故。二立光名，為顯因人，故名菩薩也。三辨光勝用中：一事故、遍故、廣故；二理故、正故、深故。三辨說因故，由大願力方有說也。四顯法門故，令眾知法從普賢門中出故。上文既不云別照普賢，何故乃云顯現示眾者？以上所照即是普賢故。四攝用歸本中，毫出足入者，表上法可以傳下，傳下不失本，故還入也。眉間足下處別，何故言還者？顯上下無二故。又毫光照普賢，明果乘因；還從足下入者，明因成果也。第二示法中二：初辨蓮華，是所詮義也；二顯勝音，是能詮教也。坐華者，稱義施教也。初中一句總。於彼者，場地也，又是相輪也。蓮華者，開敷故、出三乘水故、不染故、微妙故、眾聖蜂所採證故。二寶莖者，可貴故、堅固故。三藏者，含攝故、出生故、具德故。四葉者，覆蓋故，以廣大甚深故遍法界也。五香鬚者，氛氳眷屬故。六閻浮檀金，是寶中之上故。金是貴相顯著故。臺是高出故。七結也。此等竝法門也。若約三乘，託此事別表法，然彼事非即法。若此一乘，即彼事是此法，仍有事顯現也。二顯能詮中二：初標體、二偈頌明說相。前中三：先舉教從佛眉間出者，表依證起說故。教從佛出故，如勝流法界。又論云「從最清淨法界所流法」也。出菩薩者，為被因人故。諸法是所詮，勝音是能詮。論云「契經以文義為體」也。若依一乘，看此菩薩即名見教體，人法無礙故。顯教圓故具主伴也。順理故敬繞也。二明稱義故坐臺鬚也。三由稱義故，令教誠實，故歎德也。德中四句：一下愜群機、二上順佛境、三窮茲義海、四令歸佛果。二說相中二：初勝音，明教體殊勝；二炎光，明教威勝用。初中三頌：一明一佛遍法界而在道樹；二多各遍法界之佛，同坐一毛孔；三如一毛，一切亦爾，各具主伴。此三如是漸次增廣也。又釋：初一明舍那身滿法界、後二明毛孔中現無量三世間重重無盡也。二教威中師子者，有三種：一不畏義理深，故光照也；二不畏不益，故炎燒惑也；三不畏異學不降，故奮迅也。同是教故，亦名音也。

The second section, "Emitting Light to Reveal the Master of the Teaching," has two parts: first, [in] this world, and second, the concluding universal reach. The first part also has two: first, revealing the master, who is the source of the doctrine and meaning; second, from "Upon it" onward, revealing the teaching, which is the characteristics of the doctrine and meaning. The first part has four: first, clarifying the intent of the light. Speaking of the "boundless realm of the Buddha" has three intents: (1) to make known the Dharma to be preached; (2) because it is none other than Samantabhadra; (3) to show that it is not that the Buddha cannot preach. Second, clarifying the name and characteristics of the light has two: first, clarifying the characteristics of the light. [The light emerging from] between the eyebrows represents the Middle Way One Vehicle teaching. The white ūrṇā-hair represents the undefiled, pure teaching of the path of realization. Furthermore, because white is the basis of all colours, it represents this One Vehicle as the source of all teachings. Moreover, a "curl" (háo) is a long hair, and it is also a fine hair. Relying on the Guan fo sanmei hai jing: "When he was the crown prince, extended it was five feet long; beneath the tree it was one rod, four feet, and five inches long; after attaining Buddhahood, when released, it was one rod and five feet long. Rolled up, it is distinct like the autumn full moon, pure and dazzling like white jade and snow." The jewel colour is the essence of the light. The lamp radiance is the function of the light. Moreover, because the principle is precious, it is called jewel colour; because wisdom illuminates everywhere, it is called lamp radiance; because object and wisdom universally benefit, it is called a cloud. Also, it is like a maṇi jewel that corresponds with all colours. Second, establishing the name of the light: to reveal the person on the causal stage, it is therefore named Bodhisattva. Third, distinguishing the superior function of the light: (1) due to phenomena, due to universality, and due to vastness; (2) due to principle, due to correctness, and due to depth. Third, distinguishing the cause of the preaching: it is only through the power of great vows that there is preaching. Fourth, revealing the Dharma gate: to cause the assembly to know that the Dharma emerges from the gate of Samantabhadra. Since the text above did not speak of specially illuminating Samantabhadra, why does it say here that it manifests and shows to the assembly? Because what was illuminated above is none other than Samantabhadra. Fourth, gathering function back to the source: emerging from the ūrṇā and entering the feet represents that the superior Dharma can be transmitted below; when transmitted below it does not lose the origin, so it enters again. Between the eyebrows and beneath the feet are different places; why does it say "returns"? To show that above and below are non-dual. Furthermore, the ūrṇā-light illuminating Samantabhadra reveals the fruit riding upon the cause; returning and entering from beneath the feet reveals the cause fulfilling the fruit. In the second part, "Revealing the Teaching," there are two: first, distinguishing the lotus flower, which is the signified meaning; second, revealing the exquisite sound, which is the signifying teaching. Sitting upon the flower means setting forth the teaching according to the meaning. In the first part, one phrase summarizes: "Upon it" is the site of awakening, and it is also the wheel of marks. "Lotus flower" [is named so] because it blossoms, because it transcends the water of the three vehicles, because it is undefiled, because it is wondrous, and because it is gathered and verified by the bees of all the noble ones. Second, "jeweled stem" [is so named] because it is precious and firm. Third, "garbha" [is so named] because it contains and gathers, gives birth to, and is complete with virtues. Fourth, "petals" [are so named] because they cover, pervading the dharmadhātu because they are vast and profoundly deep. Fifth, "fragrant stamens" [are so named] because they are a fragrant retinue. Sixth, "jāmbūnada gold" is the highest among treasures. Gold [is used] because its precious marks are prominent. The dais is exalted. Seventh is the conclusion. All of these are Dharma gates. If according to the three vehicles, these phenomena are used to separately represent the Dharma, but those phenomena are not themselves the Dharma. If according to this One Vehicle, those very phenomena are this Dharma, yet phenomena are still manifested. Second, revealing the signifier has two: first, indicating the essence; second, clarifying the characteristics of the preaching in verses. In the first part there are three: first, bringing up the teaching emerging from between the Buddha's eyebrows represents preaching arising based on realization. Because the teaching emerges from the Buddha, it is like the supreme-flowing dharmadhātu. Again, a treatise says, "the Dharma that flows from the most pure dharmadhātu." Emerging as a bodhisattva is in order to cover persons on the causal stage. All dharmas are the signified; the exquisite sound is the signifier. A treatise says, "Sūtras take text and meaning as their essence." If relying on the One Vehicle, looking at this bodhisattva is precisely called seeing the essence of the teaching, because person and dharma are unobstructed. To reveal the perfection of the teaching, it is complete with principal and retinue. In accord with principle, they respectfully circumambulate. Second, clarifying that in accordance with meaning, he sits upon the dais and stamens. Third, because it accords with meaning, it causes the teaching to be true and actual, so it praises the virtues. In the virtues there are four lines: (1) below, it pleases the various capacities; (2) above, it accords with the Buddha's realm; (3) it exhausts this ocean of meaning; (4) it causes them to return to the Buddha fruit. Second, in the characteristics of the preaching there are two: first, the exquisite sound clarifies the extraordinary nature of the teaching's essence; second, the blazing light clarifies the teaching's awe-inspiring superior function. In the first there are three verses: (1) clarifying that one Buddha pervades the dharmadhātu while at the tree of awakening; (2) many Buddhas, each pervading the dharmadhātu, together sit within a single pore; (3) just as with one pore, so it is with all, each possessing principal and retinue. These three gradually expand in this way. Another explanation: the first clarifies that Rocana's body fills the dharmadhātu; the latter two clarify that within the pores manifest immeasurable three realms, manifold and inexhaustible. Second, regarding the lion in the awe of the teaching, there are three types: (1) not fearing the depth of the doctrine and meaning, so light illuminates; (2) not fearing lack of benefit, so blazing fire burns afflictions; (3) not fearing that non-Buddhist traditions will not be subdued, so it displays prowess. Because both are the teaching, it is also named sound.