華嚴經探玄記 3.86

3.86

第三修成自分行中二：初見佛得定為自分之始、後聞經得定成自分之終。前中有四：一自利得定、二偈勸化他、三王喜偈告、四俱共詣佛。初中見佛功德善根因緣故者，有三釋：一由見佛功德善根之因緣力，此則唯屬境力也；二由見佛功德所生善根因緣力故得定；三由外見佛功德為緣，內自宿有善根為因，因緣具故令得定也。此十定中，初五為成利他，一具果法、二入普巧、三巧成嚴器、四正益機、五益分齊；後五為成自利，一成加行、二入正證、三廣後智、四順涅槃、五順菩提。又初一總、餘九別，略釋可知。二普勸中，初說偈、後偈聲分齊。偈中，初四歎佛德難遇、次三明遇成勝益、後一結勸興供。三王喜偈告中二：初王聞歡喜；後偈勅告令，於中三：初一舉告宣告、次七令嚴辨勝供、後一令興念詣佛。四俱共詣佛，初王及內眷屬、後八部外眷屬。第二聞經得益中三：初明說經名者，謂行能現果，舉果取因故云現等。若從此義，唯據因也。又此佛集會即為顯現，此則唯果。此中三世是三現在，故即具九世十世也。不爾，過未既無，如何說現？是一乘圓教，故攝眷屬耳。二童子獲益中二：初得定自利益、二說偈化他益。初中四定：一普該境法、二攝入歸心、三契法無畏、四慧眼圓明。二利他中二：初說偈、後得益。偈中三：初一總，謂上半頌前法眼定，下半總舉眼所見。次七偈別辨佛本生，由佛而得見；後二別見諸佛而為物修因。獲益可知。三如來讚述九偈中分五：初一總歎童子、次二別記正報、次二別記依果、次二歎其苦行、後二總記依正。

Third, in the section on cultivating and completing the practice of one's own stage, there are two parts: first, seeing the Buddha and attaining samādhi is the beginning of one's own stage; later, hearing the sūtra and attaining samādhi completes the end of one's own stage. In the former part there are four: first, attaining samādhi for the benefit of oneself; second, verses exhorting and transforming others; third, the king's rejoicing and proclaiming in verse; fourth, proceeding together to the Buddha. In the first of these, regarding the phrase 'because of the causes and conditions of seeing the Buddha's merit and roots of goodness,' there are three explanations: First, it is due to the power of the causes and conditions of seeing the Buddha's merit and roots of goodness; this belongs solely to the power of the objective realm. Second, samādhi is attained due to the power of the causes and conditions of the roots of goodness generated by seeing the Buddha's merit. Third, externally seeing the Buddha's merit serves as the condition, and internally possessing past roots of goodness serves as the cause; because causes and conditions are both complete, it causes the attainment of samādhi. Among these ten samādhis, the first five are for accomplishing the benefit of others: 1. possessing the resultant dharmas; 2. entering universal skillfulness; 3. skillfully completing the adorned vessel; 4. directly benefiting faculties; 5. the extent of benefit. The latter five are for accomplishing the benefit of oneself: 1. completing the preliminary practice; 2. entering direct realization; 3. expanding subsequent wisdom; 4. according with nirvāṇa; 5. according with bodhi. Furthermore, the first is general, and the remaining nine are specific; briefly explained, this can be understood. In the second part, on universal exhortation, first verses are spoken, and later the extent of the verses' sound [is described]. In the verses, the first four praise the Buddha's virtue as difficult to encounter; the next three clarify that encountering [it] accomplishes supreme benefit; the final one concludes by exhorting the initiation of offerings. In the third part, the king's rejoicing and proclaiming in verse, there are two: first, the king rejoices upon hearing; later, his edict proclaims orders in verse, within which there are three: the first sets forth the proclamation; the next seven command the preparation of supreme offerings; the last commands the arising of the resolve to proceed to the Buddha. In the fourth part, proceeding together to the Buddha, first is the king and his inner retinue; later are the outer retinues of the eight classes [of beings]. In the second [major part], obtaining benefit from hearing the sūtra, there are three: First, clarifying the title of the sūtra spoken: that is, practice can manifest the result, and taking the cause by presenting the result is why it says 'manifesting,' etc. If following this meaning, it relies solely on the cause. Moreover, this assembly of the Buddha is precisely the manifestation, so this is solely the result. Here, the three times are the three presents; hence they precisely contain the nine times and ten times. If it were not so, since past and future are already nonexistent, how could the present be spoken of? Because this is the One Vehicle's perfect teaching, it subsumes the retinue. Second, in the youth's obtaining benefit, there are two: first, attaining samādhi for the benefit of oneself; second, speaking verses for the benefit of transforming others. In the first, there are four samādhis: 1. universally encompassing the dharmas of the objective realm; 2. gathering into and returning to the mind; 3. tallying with dharmas without fear; 4. the wisdom-eye perfectly luminous. In the second, on benefiting others, there are two: first, speaking verses; later, obtaining benefit. In the verses there are three: the first is general—that is, the first half praises the preceding dharma-eye samādhi, and the second half generally sets forth what the eye sees; the next seven verses specifically distinguish the Buddha's past lives, which are seen through the Buddha; the last two specifically see the Buddhas and cultivate causes on behalf of sentient beings. The obtaining of benefit can be understood. Third, the Tathāgata's nine verses of praise and verification are divided into five: the first generally praises the youth; the next two specifically predict the direct retribution; the next two specifically predict the dependent retribution; the next two praise his ascetic practice; the last two generally predict both dependent and direct retributions.