華嚴經探玄記 4.67

4.67

第二結通普見，明此則是一切處文殊共一切處覺首等說法。前品光照令見眾會，此中佛力令眾見所說法事，謂因果也。文有三：初辨此界、二顯東方、三類九方。初中三：先明佛加眾、二明所見十事、三「如是」下結。十中，前五因，一行所軌法、二依法成行、三行非出世、四依身等起行、五隨根欲所樂而作行業；後五果中，一總、二依、三正報中持毀、四正中說法、五總結。又釋：初一是智首所說六度行法；二是寶首所說業性義；三是進首所說懈怠難脫義，亦是法首多聞過等；四是財首所說隨身隨行教化義；五是德首所說佛法一味隨根分多，亦是目首因一隨緣多等；六七八是覺首所說心性隨緣果報不同等；九十是賢首一乘文殊佛境可知。類餘方中，是前〈光覺品〉所辨者是也。

Second, concluding with the universal vision pervading everywhere, clarifies that this is Mañjuśrī in all places preaching the Dharma together with Jueshou and the others in all places. In the previous chapter, the radiance illuminated and caused them to see the assemblies; here, the Buddha's power causes the assembly to see the affairs of the Dharma preached, namely cause and fruit. The text has three parts: first, analyzing this world; second, revealing the eastern direction; third, analogizing the nine directions. In the first part there are three: first, clarifying the Buddha empowering the assembly; second, clarifying the ten matters seen; third, concluding from 'Such' onward. Among the ten, the first five are causes: 1. the Dharma that serves as the model for practice; 2. accomplishing practice relying on the Dharma; 3. practice that is not world-transcending; 4. giving rise to practice relying on the body and so forth; 5. performing actions and karmas according to capacities, desires, and inclinations; among the latter five fruits: 1. general; 2. dependent [retribution]; 3. upholding and violating within primary retribution; 4. preaching the Dharma within primary [retribution]; 5. general conclusion. Another explanation: the first is the practice of the six pāramitās preached by Zhishou; the second is the meaning of the nature of karma preached by Baoshou; the third is the meaning of indolence being difficult to escape preached by Jinshou, and also the faults of extensive learning preached by Fashou; the fourth is the meaning of teaching and transforming according to body and according to practice preached by Caishou; the fifth is the single flavor of Buddha-dharma dividing into many according to capacities preached by Deshou, and also the cause being one and becoming many following conditions preached by Mushou; the sixth, seventh, and eighth are the mind-nature following conditions and the fruit-retributions differing preached by Jueshou; the ninth and tenth are Xianshou's One Vehicle and Mañjuśrī's Buddha-realm, as can be understood. Analogizing the other directions refers to what was analyzed in the previous chapter, 'Radiance of Enlightenment'.