華嚴經探玄記 5.89

5.89

第二大段偈頌總持中二：先序說意、後正重頌。初中十句：一以十方無盡世界同說此法，故須觀也；二欲令十方一切眾海悉同聞故；三為顯自心如空，無偏局故；四觀成就眾生之法門故；五觀稱法性雖淨如空，而因果不失故也；六欲令離惑；七得一乘解脫；八了達根海；九會緣入實；十現自無盡發心功德，令眾見已而修學故。就正頌中總有二百四十一頌半，分四：初一百六十三頌半，逆頌前第三段當相之文；二有二十九頌，頌前第二喻校量文；三有三十九頌，頌前最初略顯甚深文；四有十頌，結歎顯勝。就初文中長分有二十七段：初六頌，頌前欲令慈悲心充滿十方世界等文；二從「欲悉分別知」下七頌，頌前欲悉知一切世界廣狹即入等文，此中並顯作用益生等；三從「欲令諸佛種」下三頌，頌前欲不斷佛種故等文；四從「信心不可沮」下二頌，頌前悉得諸佛智慧光明文；五從「悉能分別知」下二頌，頌前欲知眾生種種業、種種心、種種根性等文；六「菩提心無量」下六頌，頌前欲得法界等三世諸佛平等智慧文；七從「清淨無量心」下二頌，頌前供養一切佛文；八「於諸甚深法」下八頌，頌前得佛智慧因緣文，謂智慧所因即是甚深三昧及從真如境所生也，此中並顯通慧作用故也；九從「具足大悲心」下九頌，頌，前度脫一切眾生等文；十從「世界若成壞」下三頌，頌前知世界成壞等文，謂此成壞唯佛智境，今信佛無疑故亦了知；十一從「盡於未來際」下五頌半，頌前休息一切世界眾生諸惡道苦；十二從「菩薩放大光」下七頌，頌前悉能普照一切世界，此中兼辨所照剎中問佛說法；十三從「明淨利智慧」下四頌，頌前與三世諸佛正法等文；十四從「清淨妙法身」下十一頌，頌前悉於一切世界示現成佛等文；十五「一身悉充滿」下八頌，頌前得佛智慧等平等文；十六從「一切諸世界」下八頌，頌前得如來一身無量身等文；十七從「其心無所染」下十頌，頌前亦與三世佛境界等文，此是分齊境界，有十種齊等，一離染等、二救生等、三智慧等、四相好等、五所知等、六證理等、七深定等、八行堅等、九心安等、十充滿等；十八從「欲求道師慧」下二頌，舉德勸修；十九從「菩薩摩訶薩」下四頌顯說分齊，上二不頌前文；二十從「善分別眾生」下六頌，頌前得三世諸佛智慧光明，謂照俗境常在真故：二十一從「無量不可數」下四頌，頌前悉能嚴淨一切世界文；二十二從「慧眼無障礙」下八頌，頌前與諸佛所化眾生皆悉同等；二十三「悉能分別」下四頌，頌前知劫長短相即相入等文，二十四「成就智慧力」下十二頌，通頌前初心所得佛十力智，二十五從「一一毛孔中」下九頌，頌前悉能震動無量世界，謂入帝網等；二十六「如是深法門」下七頌，頌前悉欲長養諸佛智慧文；二十七從「菩薩摩訶薩」下六頌，頌前菩薩不離諸佛菩薩及二乘眾生等文。上來至此總是逆頌第三段。當相辨文竟。自下第二，有二十九頌，頌前第二約喻校量文。於中初六頌，頌第一益生喻；二從「無量無有邊」下二頌，頌前第二步剎喻；三從「去來現在劫」下有四頌，頌前第三算劫喻；四「十方世界中」下六偈，頌前欲等五喻，謂一欲、二悕望、三根、四方便、五心法合可知；五「一切眾生類」下四頌，頌前第九、第十知業煩惱二喻；六「十方諸世界」下七頌，頌前第十一供養諸佛。上來第二大段喻校量竟。第三「三世人中尊」下有三十九頌，頌前第一標歎顯深文。於中分七：初有七頌，頌前最初總句甚深之文，謂深徹佛果故、深超群有故、深同法性故、深用普遍故、深智遠知故，並如文可知。二「常修妙」下有七頌，頌前第二難知甚深，於中初四句深廣難知；次二佛以深德加持難知；後一結德難知，謂德如虛空，非算能知，故名難知也。三「初發菩提心」下五頌，頌前難信甚深，謂以初發心即成佛果無邊功德，此難信受故也。四「一切辟支佛」下八頌，頌前難解甚深，謂令二乘三界所得安樂，乃在菩薩初發心中，此事難解，是故文中初四頌標二位得樂各二頌、後四釋彼二位得樂所由亦各二頌可知。五「無量智慧明」下五頌，頌前難說甚深，謂智深德廣業用數多，言說難及，故云稱讚不可盡也。六「普觀一切法」下四頌，頌前難通甚深，謂心住平等為眾說法，二位相違令極相順，甚難通會故也。七「無量妙功德」下三頌，頌前難分別甚深，謂此初心同佛位際限，難分故也。第四大段「欲得一切佛」下十頌，結歎勸修，初二舉德勸修、次二顯德深廣、次四顯德用勝能、後二勸學究竟。

In the second major section, the verses that summarize and retain [the teaching], there are two parts: first, the preface stating the intent of the discourse; second, the verse reiteration proper. In the first part, there are ten phrases: 1. because this Dharma is preached identically across inexhaustible worlds in the ten directions, one must contemplate it; 2. because of the wish that all the oceans of assemblies throughout the ten directions may hear it together; 3. in order to show that one's own mind is like space, without partiality or limitation; 4. because of contemplating the dharma-gate for bringing sentient beings to fruition; 5. because of contemplating that although conforming to the dharmatā is pure like space, cause and effect are not lost; 6. wishing to cause [sentient beings] to be freed from delusion; 7. to attain the liberation of the One Vehicle; 8. to thoroughly comprehend the ocean of faculties; 9. to integrate conditions into the real; 10. to manifest the inexhaustible merits of one's own generation of the aspiration [for bodhi], so that after the assemblies see it, they may cultivate and train. Regarding the verse reiteration proper, there are altogether 241 and a half verses, divided into four parts: first, 163 and a half verses, which reiterate in reverse order the text of the third preceding section on directly manifesting the characteristic; second, twenty-nine verses, which reiterate the text of the second preceding section on appraisal through metaphors; third, thirty-nine verses, which reiterate the text of the very first preceding section that briefly showed the profound depth; fourth, ten verses, which conclude with praise and reveal excellence. In the first text, broadly divided, there are twenty-seven sections: 1. the first six verses reiterate the preceding text on wishing to cause the mind of kindness and compassion to fill the worlds of the ten directions, etc.; 2. seven verses from “Wishing to fully discern and know” onward reiterate the preceding text on wishing to fully know the broad and narrow, mutual identity, and mutual entering of all worlds, etc., in which karmic function, benefiting beings, and so forth are all revealed; 3. three verses from “Wishing to make the lineage of the buddhas” onward reiterate the preceding text on wishing not to sever the lineage of the buddhas, etc.; 4. two verses from “Faith cannot be crushed” onward reiterate the preceding text on completely attaining the wisdom-radiance of the buddhas; 5. two verses from “Fully able to discern and know” onward reiterate the preceding text on wishing to know the various karmas, various minds, and various faculties and natures of sentient beings, etc.; 6. six verses from “The bodhicitta is immeasurable” onward reiterate the preceding text on wishing to attain the equal wisdom of the buddhas of the three times, which is coextensive with the dharmadhātu; 7. two verses from “The pure, immeasurable mind” onward reiterate the preceding text on making offerings to all buddhas; 8. eight verses from “Regarding all profound dharmas” onward reiterate the preceding text on the causes and conditions for attaining the wisdom of the buddhas—that is, the cause of wisdom is profound samādhi and being generated from the realm of true suchness, and here the functions of superknowledges and wisdom are also jointly revealed; 9. nine verses from “Endowed with the mind of great compassion” onward reiterate the preceding text on delivering and liberating all sentient beings, etc.; 10. three verses from “Whether worlds are formed or destroyed” onward reiterate the preceding text on knowing the formation and destruction of worlds, etc., meaning that this formation and destruction is exclusively the realm of a buddha's wisdom, but now through having faith in the Buddha without doubt, one also thoroughly knows it; 11. five and a half verses from “Exhausting the bounds of the future” onward reiterate [the text on] bringing to rest the sufferings of all evil destinies of sentient beings in all worlds; 12. seven verses from “The bodhisattva emits a great radiance” onward reiterate the preceding text on being completely able to universally illuminate all worlds, in which it also jointly examines asking the Buddha to preach the Dharma in the illuminated realms; 13. four verses from “Bright, pure, and sharp wisdom” onward reiterate the preceding text on being equal to the correct Dharma of the buddhas of the three times; 14. eleven verses from “The pure and wondrous dharmakāya” onward reiterate the preceding text on completely manifesting the attainment of buddhahood in all worlds, etc.; 15. eight verses from “A single body completely fills” onward reiterate the preceding text on equality such as attaining the wisdom of the buddhas; 16. eight verses from “All worlds” onward reiterate the preceding text on attaining the Tathāgata's single body being immeasurable bodies, etc.; 17. ten verses from “Whose mind is untainted” onward reiterate the preceding text on also being equal to the realm of the buddhas of the three times—this refers to the boundaries of the realm, which have ten kinds of equality: (1) equality in leaving taint, (2) equality in rescuing beings, (3) equality in wisdom, (4) equality in primary and secondary marks, (5) equality in the known, (6) equality in realizing the principle, (7) equality in deep absorption, (8) equality in solid practice, (9) equality in peaceful mind, and (10) equality in pervasive fullness; 18. two verses from “Wishing to seek the wisdom of the guiding teacher” onward cite virtues to encourage cultivation; 19. four verses from “Bodhisattva-mahāsattva” reveal the scope of the discourse—the above two do not reiterate the preceding text; 20. six verses from “Skillfully discerning sentient beings” onward reiterate the preceding text on attaining the wisdom-radiance of the buddhas of the three times, meaning that illuminating the conventional realm is constantly abiding in the real; 21. four verses from “Immeasurable and incalculable” onward reiterate the preceding text on being completely able to adorn and purify all worlds; 22. eight verses from “The wisdom eye is unobstructed” onward reiterate being completely equal to the sentient beings converted by the buddhas; 23. four verses from “Fully able to discern” onward reiterate the preceding text on knowing the lengths of kalpas, mutual identity, mutual entering, etc.; 24. twelve verses from “Accomplishing the power of wisdom” onward universally reiterate the wisdom of the Buddha's ten powers attained at the initial mind; 25. nine verses from “Within each and every pore” onward reiterate the preceding text on completely being able to shake immeasurable worlds, meaning entering Indra's net, etc.; 26. seven verses from “Such a profound dharma-gate” onward reiterate the preceding text on fully wishing to nurture the wisdom of the buddhas; 27. six verses from “Bodhisattva-mahāsattva” onward reiterate the preceding text on the bodhisattva not parting from the buddhas, bodhisattvas, and sentient beings of the two vehicles, etc. The above, up to this point, is entirely the reiteration in reverse order of the third section. The analysis of the text on directly manifesting the characteristic is concluded. Below, the second part has twenty-nine verses, which reiterate the preceding second section on appraisal through metaphors. Therein, the first six verses reiterate the first metaphor of benefiting beings; 2. two verses from “Immeasurable and boundless” onward reiterate the preceding second metaphor of pacing realms; 3. four verses from “Past, future, and present kalpas” onward reiterate the preceding third metaphor of calculating kalpas; 4. six verses from “Within the worlds of the ten directions” onward reiterate the preceding five metaphors of desire and so forth—namely, 1. desire, 2. aspiration, 3. faculties, 4. upāya, and 5. mental factors, which combined can be known; 5. four verses from “All kinds of sentient beings” onward reiterate the preceding ninth and tenth metaphors of knowing karma and afflictions; 6. seven verses from “All worlds of the ten directions” onward reiterate the preceding eleventh metaphor of making offerings to the buddhas. The above concludes the second major section on appraisal through metaphors. Third, thirty-nine verses from “Honoured ones among humans in the three times” onward reiterate the preceding first text that initially praised and revealed profound depth. This is divided into seven parts: first, there are seven verses that reiterate the preceding initial general phrase on profound depth, meaning being profound by penetrating to the buddha-fruit, profound by surpassing the host of existences, profound by being identical with the dharmatā, profound by universal functioning, and profound by far-reaching knowledge through deep wisdom, all of which can be known according to the text; 2. seven verses from “Constantly cultivating the wondrous” onward reiterate the second preceding [part on] profound depth being difficult to know, in which the first four lines [show it is] deep, vast, and difficult to know, the next two [show that] the Buddha's empowerment through deep virtues is difficult to know, and the final one concludes that the virtues are difficult to know, meaning virtues are like empty space and cannot be known by calculation, hence called difficult to know; 3. five verses from “Initially generating the bodhicitta” onward reiterate the preceding [part on] profound depth being difficult to believe, meaning that initially generating the mind instantly achieves the boundless merits of the buddha-fruit, which is difficult to accept in faith; 4. eight verses from “All pratyekabuddhas” onward reiterate the preceding [part on] profound depth being difficult to understand, meaning that causing the two vehicles and the three realms to attain ease and joy actually lies within the bodhisattva's initial generation of the mind, a matter difficult to understand; therefore, in the text, the first four verses indicate the two positions attaining joy, two verses for each, and the latter four explain the reasons why those two positions attain joy, also two verses for each, as can be known; 5. five verses from “The radiance of immeasurable wisdom” onward reiterate the preceding [part on] profound depth being difficult to express, meaning that because wisdom is deep, virtues vast, and karmic functions numerous, words can hardly reach them, hence it is said that praise cannot exhaust them; 6. four verses from “Universally contemplating all dharmas” onward reiterate the preceding [part on] profound depth being difficult to penetrate, meaning that abiding in equality of mind to preach the Dharma for assemblies, making two contrary positions extremely harmonious, is very difficult to reconcile; 7. three verses from “Immeasurable wondrous virtues” onward reiterate the preceding [part on] profound depth being difficult to distinguish, meaning that because this initial mind is identical with the limits of the buddha stage, it is difficult to distinguish. In the fourth major section, ten verses from “Wishing to attain all buddhas” onward conclude with praise and encourage cultivation: the first two cite virtues to encourage cultivation, the next two reveal the virtues to be deep and vast, the next four reveal the virtues' functions and superior capacities, and the last two encourage studying to the ultimate.