華嚴經探玄記 5.95

5.95

四釋文者，此文分三：初請分、二說分、三證信分。初中二：初長行、後偈頌。前中二：初領前自分、後問後勝進。前中，若非懃策照理之機，無以堪受勝進轉增之法。又若非具此洞真淨行法，無以能說，故進慧問、法慧說也。頌中有八句：一總、七別。別中：一大誓自嚴。二行乘果乘。三入於因位。離，猶無也，謂至無生位道，餘處釋為初地位也，此在地前相攝故也。四背。五向。六同佛住。七定成果。二正問後勝進中二：先正問行法之體、後問依行所成之德。前中總有十一句，初六自利行、次四利他行、後一通結俱利究竟。前中彼菩薩者，牒前發心具德之人。初句問修習何行令功德轉勝。問：前品中云「甚深諸三昧，無量陀羅尼，諸佛自在力，無量妙功德，莊嚴初發心」，又云「即是佛等」，何所少故更修習耶？答：此圓教普賢行中大位有二門，各攝法界，前約自分、此辨勝進。前中亦具後、後中亦具前，然前恒非後、後恒非前，謂具前之後非前、具後之前非後，故位分前後、攝義恒周故也。二問修習何行令如來歡喜？是故「云何修習之言」貫通下諸句，准之。三問位地。四依位起行。五大願助成。六積德成藏。利他中，初應物機化；二不廢自行；三赴欲度生，前生此熟為異；四化令趣菩提故，使三寶不絕，成興隆耳。下一結俱利中，善根境結自利、方便結化行，二俱究竟故云不虛。「善哉」下乃至欲聞，此文有二意：望上則為結請勸說、望下即是希聞後問。二問所成德中，如諸菩薩所修功德者，總舉所依之德。「滅除」已下，明依德所成，是所問法也。於中准下答，總有十八句，分二：初十七句明德備、後「得善根力」下明勝用。前中二：先十六句內德圓、後「天王」下外尊敬。前中二：先九句明自利德、後「具足佛剎」下七句問利他德。前中二：先有七句問因德、後「莊嚴」下二句問果德。前中二：先六句明行修具足、後「菩薩一切」下眾德圓備。前中有二：初四句是斷障行，謂先離無明住地，是離惡因也；二伏魔；三制外道，是離起惡緣；四離塵垢，是離惡習也。二修善行，有三：初修成福德；二超離惡果，謂離三惡八難也；三修具淨慧。「此慧」下文，將為答也，故唯有六句。總是除二障、成二嚴，行修具足故也。下德圓中有七：一攝十地；二具十度；三多三昧；四妙總持；五六通；六三明；七清淨法，總結也。下果德中二：先依正三業果、後力無畏等攝眾德差別果。下利他中四：初一句應機現剎具足。二「隨成就眾生」下以正行攝生，於中初隨成行緣；二「及諸菩薩」下正結行法，有五：一勝德、二所軌、三依法造修、四行能至果、五廣攝所緣及分齊皆悉滿足是總結也。三速成等者，明行有辨果功能，故云速成也。四成護法行，有四：初句總明護法行。「云何護耶」下三句別顯，一廣說教開示義；二不為異道所侵；三自具文義總持，常說頓說而無窮盡。上來內德圓。下明外敬護中有二：初總舉世間十王及佛法王守護。二別顯中三：先一切世間等顯前十王護；二「常為」下顯法王護；三「一切菩薩」下明同位護。「行體德圓備竟」下明勝用，謂依諸德有此勝用。於中四句：初增自無流法，故云白法，即自成證行也；二能開等者，以證法教人；三自具教行；四次第等，教人教行。二偈頌中，四句成頌有十一頌：初一總請、下別頌。別中二：初一頌頌前文、二「云何」下正頌問後行法。於中，初頌前十一種行法、二「人雄」下頌前依行所成德。於中，初二句頌上善哉願說文、次一頌半頌上行修離障、次二句頌眾德備、次一句略頌果德法、次「隨其」下三句頌上利他中行緣、次「一切」下一頌頌上護法行。後一頌上十王敬護，於中四：初智德無畏猶師子、二福德圓備如滿月、三斷德離染若蓮華、四淨果現前如最勝。此四亦是頌上善根力增白淨法等勝用文也。

Fourth, explaining the text. This text has three parts: first, the section on requesting; second, the section on expounding; third, the section on certifying faith. In the first there are two parts: first prose, then verse. In the first of these there are two parts: first, summing up the preceding self-share; second, inquiring about the subsequent superior advancement. In the former: if one were not an aptitude who diligently urges oneself on to illumine the principle, there would be no way to be capable of receiving the dharma of superior advancement that progressively increases. Furthermore, if one did not possess this pure practice dharma that penetrates truth, there would be no way to be able to expound it; hence Jinhui inquires and Fahui expounds. In the verse there are eight lines: one general and seven specific. Among the specific: 1. Self-adornment with great vows. 2. Practice-vehicle and fruition-vehicle. 3. Entering the causal stage. "Free from" is like "without", meaning reaching the path of the stage of non-arising; in other places this is explained as the stage of the first bhūmi, but here it is because [the stages] prior to the bhūmis subsume one another. 4. Turning away. 5. Heading toward. 6. Dwelling equally with the Buddhas. 7. Definitely achieving the fruition. In the second, directly inquiring about the subsequent superior advancement, there are two parts: first, directly inquiring about the essence of the practice dharma; second, inquiring about the virtues accomplished based on the practice. In the former, there are eleven clauses in all: the first six are practices for the benefit of oneself, the next four are practices for the benefit of others, and the last one universally concludes that both benefits are consummate. In the former, "that bodhisattva" reiterates the person who previously generated the mind and is endowed with virtue. The first clause asks what practice one cultivates to make merit progressively superior. Question: The previous chapter says, "profound samādhis, immeasurable dhāraṇīs, the sovereign powers of all Buddhas, and immeasurable wondrous merits adorn the initial generation of the mind," and also says, "this is equal to the Buddhas"—what is lacking that one should further cultivate? Answer: Within the Samantabhadra-practice of this perfect teaching, the great stages have two gates, each subsuming the dharmadhātu: the former is according to the self-share, and this one discerns superior advancement. The former also possesses the latter, and the latter also possesses the former; however, the former is eternally not the latter, and the latter is eternally not the former—meaning that the latter, which possesses the former, is not the former, and the former, which possesses the latter, is not the latter; therefore the stages are divided into earlier and later, and their subsumptive meaning is eternally comprehensive. Second, it asks what practice one cultivates to cause the Tathāgata to rejoice. For this reason, the words "how does one cultivate" run through all the clauses below, as should be understood accordingly. Third, it asks about the stages and bhūmis. Fourth, generating practice based on the stages. Fifth, great vows aiding accomplishment. Sixth, accumulating virtue to form a treasury. Within the benefit of others: first, transforming in response to beings' aptitudes; second, not neglecting one's own practice; third, going to their desires to deliver sentient beings—the difference being bringing them forth previously and maturing them here; fourth, transforming them to cause them to head toward bodhi, thereby preventing the Triratna from being severed and causing it to flourish. In the one clause below concluding both benefits: the sphere of roots of goodness concludes the benefit of oneself, and upāya concludes transformative practice; because both are consummate, it says "not in vain." From "Excellent!" down to "desiring to hear," this text has two intents: looking upward, it concludes the request and urges expounding; looking downward, it is the wishing to hear and inquiring afterward. In the second, inquiring about the accomplished virtues: "just as the merits cultivated by all bodhisattvas" generally cites the virtues relied upon. From "destroying and eliminating" downward, it explains what is accomplished based on virtue; this is the dharma inquired about. Therein, based on the answer below, there are eighteen clauses in all, divided into two: the first seventeen clauses clarify that virtues are complete; thereafter, from "obtaining the power of roots of goodness" downward, it clarifies superior function. In the former there are two: first, sixteen clauses on inner virtues being perfect; thereafter, from "heavenly kings" downward, outer reverence and respect. In the former there are two: first, nine clauses clarify virtues of the benefit of oneself; thereafter, from "possessing Buddha-kṣetras fully" downward, seven clauses inquire about virtues of the benefit of others. In the former there are two: first, there are seven clauses inquiring about causal virtues; thereafter, from "adornments" downward, two clauses inquire about fruition virtues. In the former there are two: first, six clauses clarify that the cultivation of practice is complete; thereafter, from "bodhisattvas' all" downward, manifold virtues are fully complete. In the former there are two: first, four clauses are practices of severing obstacles, meaning first being free from the ground of the dwelling of ignorance, which is freeing oneself from evil causes; second, subduing Māra; third, checking heterodox paths, which is freeing oneself from conditions that give rise to evil; fourth, being free from dust and defilement, which is freeing oneself from evil habit-energies. Second, cultivating good practices, which has three: first, cultivating to accomplish blessing and virtue; second, transcending and being free from evil fruitions, meaning being free from the three bad destinies and eight difficulties; third, cultivating to be endowed with pure wisdom. The text below "this wisdom" will serve as the answer, so there are only six clauses. In general, these eliminate the two obstacles and accomplish the two adornments, because the cultivation of practice is complete. In the completion of virtues below, there are seven: 1. Subsuming the ten bhūmis; 2. Being endowed with the ten pāramitās; 3. Many samādhis; 4. Wondrous dhāraṇīs; 5. Six supernatural knowledges; 6. Three knowledges; 7. Pure dharmas, which is the general conclusion. In the fruition virtues below there are two: first, the fruitions of the three karmas of dependent and primary [retribution]; second, the differentiated fruitions of powers, fearlessnesses, and so forth, which subsume manifold virtues. In the benefit of others below there are four: first, one clause on manifesting kṣetras in response to aptitudes being complete. Second, from "in accord with accomplishing sentient beings" downward, gathering beings through correct practice; therein, first, the practice conditions of accomplishing in accord [with beings]; second, from "and all bodhisattvas" downward, directly concluding the practice dharma, which has five: 1. Superior virtue, 2. What is modeled upon, 3. Undertaking cultivation based on the dharma, 4. Practice being able to reach the fruition, 5. Broadly gathering the cognitive objects and scopes, all being fulfilled, which is the general conclusion. Third, "swiftly accomplishing," and so forth, explains that practice has the capacity to bring about the fruition, hence it says "swiftly accomplishing." Fourth, accomplishing the practice of protecting the Dharma, which has four: the first clause generally explains the practice of protecting the Dharma. From "How is it protected?" downward, three clauses specifically reveal it: 1. Broadly expounding the teaching to disclose its meaning; 2. Not being encroached upon by different paths; 3. Oneself being endowed with the dhāraṇī of text and meaning, constantly expounding and suddenly expounding without exhaustion. The above is the perfection of inner virtue. Below, clarifying outer respectful protection has two parts: first, generally citing the ten kings of the world and the Buddha, the Dharma King, protecting and guarding. Second, in specifically revealing it, there are three parts: first, "all worlds," and so forth, reveals the protection by the aforementioned ten kings; second, from "constantly being" downward reveals the protection by the Dharma King; third, from "all bodhisattvas" downward clarifies the protection by those of the same stage. From "The essence of practice and its virtues being fully complete is finished" downward clarifies superior function, meaning that based on the manifold virtues there is this superior function. Therein are four clauses: first, increasing one's own outflows-free dharmas, hence called "white dharmas," which is accomplishing the practice of realization for oneself; second, "being able to open," and so forth, is teaching others with the realized dharma; third, oneself possessing the teaching and practice; fourth, "in sequence," and so forth, teaching others the teaching and practice. In the second, the verses, four lines make a verse, and there are eleven verses: the first one is a general request; the ones below are specific verses. In the specific ones there are two parts: first, one verse versifies the preceding text; second, from "How" downward directly versifies inquiring about the subsequent practice dharmas. Therein, first it versifies the preceding eleven kinds of practice dharmas; second, from "Hero among men" downward versifies the virtues accomplished based on practice previously discussed. Therein, the first two lines versify the text above, "Excellent, please expound"; the next verse and a half versifies the practice and cultivation of freeing oneself from obstacles above; the next two lines versify the completion of manifold virtues; the next one line briefly versifies the dharma of fruition virtues; the next three lines from "according to their" versify the practice conditions in the benefit of others above; the next verse from "all" versifies the practice of protecting the Dharma above. The final verse versifies the respectful protection by the ten kings above; therein are four: 1. The virtue of wisdom is fearless like a lion; 2. Blessings and virtue are complete like the full moon; 3. The virtue of abandonment is free from defilement like a lotus; 4. The pure fruition is manifest before one like the most supreme. These four also versify the text on superior functions above, such as the power of roots of goodness increasing white and pure dharmas.