華嚴經探玄記 4.42

4.42

第九重照十億世界。二十偈歎佛利他行，亦二頌為一事。於中初二總標化意、次十六別辨化事、後二結用同體。初中師子吼者，決定度故。別中八對，皆初一舉所救、後一辨能救。初對中，前一救癡愛眾生，如人墮海，由四義難脫：一水深、二波峻、三被網繫、四黑闇，故難脫也。眾生亦爾。此中愛有二義：一已得多故如海、二求不足如流。癡亦二義：一不見過故如冥、二見有樂故結網。後一是能精進行為能救，即是佛悲境，故云是佛境也。二救五欲眾生，謂色等五境昏心為醉，實無謂有，故云興妄等。三度著我眾生，慧者是佛，本際是我，我是生死本，故佛能滅也。下三句是所救，初句前無際、下句後無窮，無我法為寂滅也。四救惡趣眾生，初偈是深苦、後二句是重苦。五救外道邪見眾生。六救著三有眾生。七救無明眾生。八救長囚眾生。下結中二偈：初六句因圓，初句有緣；二行本；三行處；四行廣；五二句行深；下二句果滿，同一切三世間身故也。

The ninth layer illuminates ten koṭi worlds. Twenty verses praise the Buddha's practices of benefiting others, likewise with every two verses forming one theme. In this, the first two generally designate the intent of conversion; the next sixteen distinguish the matters of conversion individually; the final two conclude that function is identical to essence. In the first part, the "lion's roar" refers to definitively saving beings. In the individual distinctions there are eight pairs, each with the first verse presenting what is saved, and the second distinguishing that which saves. In the first pair, the first saves sentient beings of ignorance and craving, like a person falling into the sea, where due to four factors it is difficult to escape: 1. the water is deep, 2. the waves are steep, 3. being bound by a net, 4. darkness; thus it is difficult to escape. Sentient beings are also like this. Here craving has two meanings: 1. having already obtained much, it is like the sea; 2. seeking without sufficiency, it is like a current. Ignorance also has two meanings: 1. not seeing faults, it is like darkness; 2. seeing that there is pleasure, it weaves a net. The second [verse of the pair] is that vigorous practice serves as that which saves; this is the realm of the Buddha's compassion, hence it says "this is the Buddha's realm." The second saves sentient beings of the five desires: the five objects such as form intoxicate the mind; though non-existent in reality, they are considered existent, hence it says "arising delusion" and so on. The third delivers sentient beings attached to self: the wise one is the Buddha; the fundamental boundary is the self; the self is the root of saṃsāra, so the Buddha can extinguish it. The next three lines are what is saved: the first line is the beginninglessness of the past, and the lower line is the endlessness of the future; the dharma of non-self is tranquility. The fourth saves sentient beings of evil destinies: the first verse refers to deep suffering, and the next two lines refer to heavy suffering. The fifth saves non-Buddhist sentient beings of wrong views. The sixth saves sentient beings attached to the three realms of existence. The seventh saves sentient beings of avidya (ignorance). The eighth saves sentient beings of long-term imprisonment. In the concluding section below are two verses: the first six lines refer to the perfection of causes: the first line is having conditions, the second is the root of practice, the third is the sphere of practice, the fourth is the breadth of practice, the fifth [and sixth] two lines are the depth of practice; the final two lines refer to the fulfillment of the fruit, because he is identical with all bodies of the three realms.