華嚴經探玄記 5.10

5.10

第二嚴根欲中遙見佛來者，約佛用從體起，約機境從心現故也。於中二：先嚴座表相，於中先總、後別。別中，初外報、後內報。二「合掌」下辨欲。第三根緣契合中亦二：先昇殿益、後昇座益。前中二：先赴感、二成益。此二各二，謂此界及結通。益中二：初寂然等，示得定益；後偈讚發慧益，於中二：初憶本行、二頌德。頌中，理實過去一切諸佛體同用融，法爾無二，皆於此殿說十住法；而今却次但說十佛者，為顯無盡故、為說十住故。迦葉是姓，此云飲光。拘那含牟尼，此云金仙人。拘樓孫，此云所應斷已斷，謂生死煩惱等也。隨葉，亦名毘舍符，此云一切勝，亦云遍現，謂諸處皆身現故。尸棄，此云有髻。毘婆尸，此云種種見，新名淨觀。弗沙，此云增盛，以無闕減故，亦是星名。提舍，此云說，謂常說法也，亦名光也。波頭摩，此云赤蓮華。錠光，是燃燈佛，此佛為太子初生時，一切身邊如燃燈，故名燃燈太子，太子成佛亦立此名。問：此中後七佛是過去莊嚴劫中佛，何因得於此賢劫中忉利天宮而說法耶？答：此天宮等有麁有細，麁者前劫燒滅、細者常存故也。如經「天人見劫盡，我此土常安穩」等。又三乘所說者滅，一乘所辨者常存故。第二昇座益中二：初此土、後結通。前中二：初昇座、後辨益。謂廣其殿者，改常所見故破情也。同天處者，顯同理故也。前昇殿益人，此昇座益處者，為顯依正俱勝故也。

Second, within adorning faculties and desires, "seeing the Buddha coming from afar" is because, in terms of the Buddha, function arises from essence, and in terms of the receptive capacities, the objective realm appears from the mind. Within this, there are two: first, adorning the seat to symbolize characteristics, wherein there is first a general and then a specific [treatment]. Within the specific, first is circumstantial retribution, and second is direct retribution. Second, from "palms joined" onwards, discerning desire. Third, within the harmony of faculties and conditions, there are also two: first, the benefit of ascending the palace; second, the benefit of ascending the seat. Within the former, there are two: first, responding to resonance; second, accomplishing benefit. Each of these two has two parts, namely this realm and concluding universality. Within benefit, there are two: first, "tranquil..." and so forth shows the benefit of attaining samādhi; second, verses of praise give rise to the benefit of wisdom. Within this, there are two: first, recollecting past practices; second, praising virtues. Within the praises, in reality, all past buddhas have the same essence and fused functions, being naturally non-dual, and all expounded the Dharma of the ten abidings in this palace; yet now, by reverse order, only ten buddhas are mentioned to reveal endlessness and to expound the ten abidings. Kāśyapa is a clan name, translated here as "Drinker of Light." Kanakamuni is translated here as "Golden Sage." Krakucchanda is translated here as "Having Severed What Ought to Be Severed," referring to the afflictions of saṃsāra and the like. Suyaśas (Vipaśyin/Viśvabhū), also named Viśvabhū, is translated here as "All-Victorious" and also as "Universally Manifesting," meaning his body manifests in all places. Śikhin is translated here as "Having a Topknot." Vipaśyin is translated here as "Various Seeing," newly named "Pure Contemplation." Puṣya is translated here as "Flourishing," because of having no deficiency, and is also the name of a constellation. Tiṣya is translated here as "Expounding," meaning constantly preaching the Dharma, and is also named "Light." Padma is translated here as "Red Lotus." Dīpaṃkara is the Buddha Burning Lamp; when this Buddha was first born as a crown prince, all around his body was like a burning lamp, hence he was named Crown Prince Burning Lamp, and when the prince attained Buddhahood, he also established this name. Question: Here, the latter seven buddhas are buddhas of the past Alaṃkārakalpa; how could they expound the Dharma in the Trāyastriṃśa palace of this Bhadrakalpa? Answer: These heavenly palaces and so forth have coarse and subtle aspects; the coarse are burned and destroyed in the previous kalpa, while the subtle are eternally enduring. As the sūtra says: "Devas and humans see the end of the kalpa, while this land of mine is ever tranquil," and so forth. Furthermore, what is expounded in the three vehicles is destroyed, while what is discerned in the One Vehicle is eternally enduring. Second, within the benefit of ascending the seat, there are two: first, this land; second, concluding universality. Within the former, there are two: first, ascending the seat; second, discerning the benefit. Expanding his palace shatters delusions by altering what is ordinarily seen. Being identical with the heavenly abode reveals identity with the principle. The previous ascending of the palace benefited persons, while this ascending of the seat benefits the place, in order to reveal that both circumstantial and direct [retributions] are superior.