華嚴經探玄記 4.13

4.13

第三說分中，通下五會答前所問。於中分三：初此會中答前初十問前際佛法、二從第三會下答中際佛法、三從〈不思議品〉下答後際佛法。就初中二：先集眾顯圓、後對緣正說。前中二：先明能集、後明所集。初中有二意：一望前為答問、二望後為集眾。前意中，知心念者，領所問也。又舉受法心器量也。即如其像現神力者，現像答也，滿其器也。謂如其所念如上一百二十四問，及下至第六會來所說法門答此問者，皆於如來法界身中無不圓明頓現其像，是故展後五會而不延、一身頓現而亦不促。又六位歷然而不殊、圓融即入而不壞者，良由此也。令眾覩此以沃虛襟，則為答耳。以彼念云願為我現，故今現之也。下經云「清淨法身中，無像而不現」故也。又像者，緣集所成無礙之義，以機心器量印於佛身而成此像，又以佛身應機而現此像，各有空有二義及有力無力義，四句融攝無分別義，思之。又以應機現像、動攝功能為神通力也。二為集眾者，世尊舉集眾人。知心念者，辨集眾所由。如其像者，明稱法合機。現神通力者，正明召眾令集。又如所說像而現神力，使他方菩薩見此通光，知說某法而來集此；亦使此眾見佛此像，知定說我所問之法，歡喜而住。何以知者？以如來身光有其二種：一密故難知、二顯故令知。令知之中，隨其所應將說何法，而佛身光先現彼像，令眾見已知說某法。如說《般若》時（勘《智論》）、如說《法華》時（云云），故云如其像現神通也。二所集中，十方內一一方各有三世間，可知。又各有八義：一遠近、二出土名、三標佛號、四主菩薩、五攝眷屬、六來此致敬、七化作座、八依本方坐。世界同名色者，表信位法相麁顯著故。佛同名智者，表信中最初始覺從本覺起故。菩薩同名首者，表信是因初故。其文殊名義，略敘五義：一者名文殊師利，或云尸利、或云漫殊室利，或翻為敬首、或云溥首、又云濡首、又云妙德、又云妙吉祥。此中十菩薩，依梵本同名室利，《兜沙經》中亦同名師利。又梵語喚頭為室利，吉祥德等亦為室利，故致翻譯不同也。二出處者，若依《文殊般涅槃經》是此土婆羅門家生，佛滅後四百年，於香山頂已入涅槃。若依此經，是東方菩薩，現在清涼山。《寂調音經》亦云「是東方去此萬佛世界，國名寶住，佛名寶相，彼土菩薩也。」三明師資者，依《放鉢經》，昔為釋迦師。此經云「是三世諸佛之母、一切菩薩之師。」四明位者，若約因，是十地菩薩，以常住首楞嚴三昧故。若約果，依《首楞嚴經》，於南方平等世界成佛，號龍種。五明德用者，依《如幻三昧經》，降魔場等是調生力也。依《現寶藏經》，迦葉擯等是勝通力。從空決定，論難叵當，慧力也，此約三乘。如下〈光覺品〉一切處等，是一乘也。諸方菩薩皆頭面禮佛者，禮佛義略作三門：一禮數、二敬儀、三明得果。初中三業禮，有二意：一以有三處禮故、二顯佛有天眼天耳他心故。二敬儀有七：如《孔目》（云云）。三得果者，有二：一近得五果（云云）；二遠得佛果，如〈賢首品〉說（云云）。依方坐者，依《智論》第十二，外道他法輕佛故坐，白衣如客故坐，一切五眾身心屬佛是故立。若大阿羅漢，事已辨者許坐，餘三果不聽坐，大事未辨故。如王有重臣坐，餘皆立。今此竝是大菩薩故，是以坐耳。

In the third section, the exposition portion, it generally answers the earlier questions throughout the subsequent five assemblies. It is divided into three parts: first, within this assembly, it answers the first ten questions concerning the Buddha-Dharma of the past limit; second, from the third assembly downward, it answers [the questions concerning] the Buddha-Dharma of the intermediate limit; third, from the "Inconceivable Chapter" downward, it answers [the questions concerning] the Buddha-Dharma of the final limit. In the first part there are two: first, gathering the assembly to reveal perfection; second, directly teaching in response to conditions. In the former there are two: first, explaining that which gathers; second, explaining that which is gathered. In the first there are two meanings: first, looking back to the preceding, it is an answer to the questions; second, looking forward to the following, it is the gathering of the assembly. Within the former meaning, knowing the thoughts in their minds is understanding what was questioned; it also brings forth the capacity of the mental receptacle that receives the Dharma. Immediately manifesting divine power according to those images is answering by manifesting images, fulfilling their capacity. That is, just as what was pondered—the aforementioned one hundred and twenty-four questions, as well as the Dharma gates expounded from below up to the sixth assembly to answer these questions—all are completely and clearly manifested in their images all at once within the Tathāgata's dharmadhātu-body. Therefore, though extending through the later five assemblies, it is not prolonged; though manifested all at once in one body, it is also not abbreviated. Furthermore, that the six stages are distinct yet not different, and that they are perfectly interpenetrating and mutually entering yet not undermined, is truly due to this. Causing the assembly to behold this so as to moisten their empty bosoms is indeed the answer, because their thought said, "We pray you will manifest it for us," and so now he manifests it. As a later sūtra text says: "Within the pure dharmakāya, there is no image that does not appear." Moreover, "image" has the meaning of being formed from the gathering of conditions without obstruction: through the mental capacity of the faculties stamping upon the Buddha's body, this image is formed; and through the Buddha's body responding to the faculties, this image is manifested. Each has the two meanings of emptiness and existence, as well as the meanings of possessing efficacy and lacking efficacy; it is the non-discriminative meaning of the four propositions perfectly subsuming each other—reflect upon this. Moreover, using the function of responding to faculties to manifest images and to move and gather is his supernatural power. Second, as for gathering the assembly, the World-Honoured One brings forth and gathers the multitude. Knowing the thoughts in their minds identifies the reason for gathering the assembly. According to their images explains that it accords with the Dharma and matches the capacities. Manifesting supernatural power directly explains the summoning of the assembly to gather. Furthermore, manifesting divine power in accordance with the images described causes the bodhisattvas of other directions to see this light of supernatural power, know that a certain Dharma is to be preached, and come to gather here; it also causes this assembly to see this image of the Buddha, know that the Dharma they asked about will certainly be preached, and abide in joy. How is this known? Because the Tathāgata's bodily light has two kinds: first, esoteric and therefore difficult to know; second, manifest and therefore made known. Among that which is made known, in accordance with whatever Dharma is about to be preached, the light of the Buddha's body first manifests that image, causing the assembly, upon seeing it, to know that a certain Dharma will be preached. As when expounding the Prajñāpāramitā (consult the Dà zhìdù lùn), or when expounding the Saddharmapuṇḍarīka Sūtra (and so forth); hence it says, "He manifested supernatural powers according to their images." In the second part, that which is gathered, within the ten directions, each single direction has three worlds, as is knowable. Furthermore, each has eight meanings: 1. distance; 2. stating the name of the land; 3. designating the Buddha's title; 4. the host bodhisattva; 5. gathering the retinue; 6. coming here to pay homage; 7. magically creating seats; 8. sitting according to their original directions. That the worlds share the name "Rūpa" (Form) signifies that the dharmalakṣaṇas of the stage of faith are coarse and prominent. That the Buddhas share the name "Jñāna" (Wisdom) signifies that the very initial acquired enlightenment within faith arises from fundamental enlightenment. That the bodhisattvas share the name "Śrī" (Leader/Foremost) signifies that faith is the beginning of the cause. As for the name and meaning of Mañjuśrī, five meanings are briefly stated: 1. He is named Mañjuśrī, or called Śirī, or Mañjuśrī; it is translated as Jingshou ("Revered Leader"), or Pushou ("Universal Leader"), or Rushou ("Gentle Leader"), or Miaode ("Wondrous Virtue"), or Miaojixiang ("Wondrous Auspiciousness"). Here the ten bodhisattvas, according to the Sanskrit text, are all named Śrī; in the Dousha jing they are likewise all named Śrī. Furthermore, in Sanskrit, a head is called śiras, and auspicious virtue and so on are also śrī; hence the translations differ. 2. As for his origin, if according to the Sūtra on the Parinirvāṇa of Mañjuśrī, he was born in this land into a brāhmaṇa family, and four hundred years after the Buddha's nirvāṇa, he had already entered nirvāṇa at the peak of Mount Gandhamādana. If according to this sūtra, he is a bodhisattva of the eastern direction, currently at Mount Qingliang. The Jidiaoyin jing also says: "Ten thousand Buddha worlds to the east of here, there is a land named Baowang, whose Buddha is named Baoxiang; he is a bodhisattva of that land." 3. Explaining master and disciple: according to the Fangbo jing, he was formerly the teacher of Śākyamuni. This sūtra says: "He is the mother of all Buddhas of the three times, and the teacher of all bodhisattvas." 4. Explaining his stage: if in terms of the cause, he is a bodhisattva of the tenth bhūmi, because he constantly abides in the Śūraṅgama Samādhi. If in terms of the fruition, according to the Śūraṅgama Sūtra, he attained buddhahood in the Pingdeng world of the southern direction, titled Longzhong ("Dragon Lineage"). 5. Explaining his virtuous functions: according to the Ruhuansanmei jing, the arena of subduing Māra and so forth is his power of taming sentient beings. According to the Xianbaozang jing, [enduring] Mahākāśyapa's expulsion and so forth is his superior supernatural power. Ascertaining from emptiness, his dialectical challenges are insurmountable—this is the power of his wisdom; this is in terms of the three vehicles. As below in the "Chapter on Enlightenment through Light," "all places" and so forth represents the One Vehicle. That all the bodhisattvas of the various directions bow their heads and faces to the Buddha's feet: the meaning of paying homage to the Buddha is briefly treated in three sections: 1. the number of homages; 2. the etiquette of reverence; 3. explaining the attainment of fruition. In the first, the homage of the three karmas has two meanings: first, because there are three places of homage; second, to reveal that the Buddha possesses the divine eye, divine ear, and knowledge of others' minds. Second, the etiquette of reverence has seven kinds, as in the Kongmu (and so forth). Third, the attainment of fruition has two: first, attaining five fruitions in the proximate (and so forth); second, attaining the Buddha fruition in the distance, as expounded in the "Chapter on the Worthy Foremost" (and so forth). As for sitting according to their directions: according to fascicle twelve of the Dà zhìdù lùn, non-Buddhists of other teachings sit because they slight the Buddha; white-robed laypeople sit because they are like guests; all five assemblies stand because their bodies and minds belong to the Buddha. In the case of great arhats whose task is already done, they are permitted to sit; the remaining three fruitions are not allowed to sit, because the great task is not yet accomplished. It is like a king having important ministers who sit, while the rest all stand. Now, because these are all great bodhisattvas, they sit.