華嚴經探玄記 6.27

6.27

第二加分中三：初總顯能加、二釋加所為、三正辨加相。初中五：一明諸佛現身、二彰佛同名、三歎此得定、四明由加得定、五彼佛自釋作加所因。初中，問：此諸佛為當過萬佛剎塵之外一處併有爾許佛？為當散居耶？答：是散居。云何散耶？且如東方過萬佛世界塵數剎外有一功德林佛，從此向東復過萬佛世界塵數剎外復有一功德林佛，如是向東展轉數至萬佛世界，塵數諸佛各各相去數亦同前。如東方，餘九方亦爾。又多佛加者，增長大眾敬人重法心故，又顯諸佛聚力同說故。二佛名同者，四意同前：一令功德林增踴悅故、二彼佛同得此法故、三顯此位中具因果二德故、四於此門為能加佛。法爾皆得功德林名，以法力故。三歎此得定中，乃能者是希越之辭，顯能入此希有之定。何故爾者？以功德林默入斯定，眾既不知所入是何，無心渴仰不得為說，須佛歎顯起眾欲樂。四由加得定者，謂彼他方諸佛自說，彰已作加令其得定。五釋自作加所由中有三句：初由盧舍那本願力故是故作加。何者？《地論》釋，舍那過去曾見有一盧舍那佛，加菩薩說此十行法，能加佛同名功德林。因則發願：願我成佛亦有斯事。今如本成，是故加也。二云亦是舍那現在威力相感同加，是故加耳。三云又諸菩薩善根之力應聞此法，感佛同加故也。又前說十住則云以法慧善根力故，今云諸菩薩者，顯前劣此勝故多也。又前顯自利增，此顯利他廣。又是文綺互影略，理實齊有。第二明加所為中，初句是總，謂欲令汝廣說普賢十行法界前後諸位及諸因行，無不此至、無不此收，故云甚深。甚深有九種：一養果深，謂長本有之因令成果故，此約自智。二照性深，謂分折眾生性類差別故，又知性種異故，又於眾生如來藏性開示解釋，故云分別。又知一眾生則具一切法門，及一切眾生以性融通而分別故。如下文第八行中云「不離一眾生著多眾生，不離多眾生著一眾生，不增眾生界、不損眾生界。」乃至云「菩薩深解眾生界法界無二，無二法中無增無損、無生無滅，法性真實。」如是等，此約所知。三除障深，謂障約煩惱、礙約所知，種現正習無不盡，故云離一切等也。若依三乘，此中寄伏聲聞畏苦黑障現行。四入法深，謂證入真理境不礙心，故云無礙。下偈云「悉入諸法界，隨順到彼岸，究竟得自在，法日之所行」也。又亦能入帝網法界相即相入圓融自在無礙之境，下文云「入因陀羅網法界，自在成就如來無礙解脫。」此之謂也。五巧便深，謂巧以一法攝一切法，又巧以一行一位各攝一切，一身赴一切，有無俱不滯，如是多門善巧，故云成就一切方便，下云「窮盡諸佛方便大海故」也。六成果深，謂能成就種智果故。前養據始，此成約終。是如量智，種別而知故。七理智深，謂如理智，覺一切法皆同一性故也。八知根深，謂善知眾生根器差別，又知生熟不同，又知同一如性，又知一根則一切根等，如諸根海說。九聞持深，謂成十種大陀羅尼，如下第九行中說。下一句結，謂廣說如上。總別十種甚深之法，是何位法？所謂菩薩十行是也。

Second, within the section on empowerment, there are three [parts]: first, generally showing those capable of empowering; second, explaining what the empowerment is for; third, properly distinguishing the characteristics of empowerment. Within the first, there are five: 1. explaining the buddhas' manifestation of bodies; 2. revealing that the buddhas share the same name; 3. praising his attainment of this samādhi; 4. explaining that he attained the samādhi due to empowerment; 5. those buddhas themselves explaining the causes for effecting empowerment. Within the first, question: Are all these buddhas gathered together in one place beyond the dust motes of ten thousand buddha-kṣetras, or are they scattered across different locations? Answer: They are scattered across different locations. How are they scattered? For instance, in the eastern direction, beyond kṣetras as numerous as dust motes of ten thousand buddha worlds, there is a Guṇāraṇya Buddha; going east from there, again beyond kṣetras as numerous as dust motes of ten thousand buddha worlds, there is another Guṇāraṇya Buddha; counting onward toward the east in this manner up to ten thousand buddha worlds, the distance between each and every one of the buddhas as numerous as dust motes is also the same as before. As in the eastern direction, so it is in the other nine directions. Furthermore, the empowerment by multiple buddhas is to increase the assembly's reverence for the persons and respect for the Dharma, and also to reveal that the buddhas unite their power to speak in unison. Second, as for the buddhas having the same name, there are four reasons, as explained previously: 1. to make Guṇāraṇya rejoice even more; 2. because those buddhas have equally attained this teaching; 3. to reveal that both causal and resultant virtues are fully present in this stage; 4. because they are the empowering buddhas for this gate. By dharmatā they all receive the name Guṇāraṇya, by virtue of the power of the Dharma. Third, regarding praising his attainment of this samādhi, "actually able to" (nai neng) is an expression of rare transcendence, showing that he was able to enter this rare samādhi. Why is this so? Because Guṇāraṇya entered this samādhi in silence; since the assembly did not know what was entered, they lacked a mind of thirst and longing and could not be taught, so the buddhas had to praise and reveal it to arouse the assembly's yearning. Fourth, attaining the samādhi due to empowerment means that those buddhas of other regions spoke themselves, revealing that they had already effected empowerment so as to cause him to attain the samādhi. Fifth, in explaining the reasons why they themselves effected empowerment, there are three phrases: first, they effected empowerment due to the power of Rocana's past vows. Why so? The Daśabhūmika-śāstra explains: In the past, Rocana once saw a Rocana Buddha empower a bodhisattva to explain these teachings of the ten practices, and the empowering buddhas were equally named Guṇāraṇya. At that time he made a vow: "May it be so when I attain buddhahood as well." Now it has been fulfilled according to his original [vow], and therefore they empower him. Second, it says that it is also because they are mutually moved by Rocana's present majestic power to empower him together; hence they empower him. Third, it says that it is also because the power of the wholesome roots of the bodhisattvas ought to hear this teaching, moving the buddhas to empower him together. Furthermore, previously when the ten abodes were taught, it said, "by the power of Dharmamati's wholesome roots"; here it says "the bodhisattvas," revealing that the former was inferior and this is superior, and thus they are many. Moreover, the former revealed the increase of the benefit of oneself, while this reveals the breadth of the benefit of others. Furthermore, these are stylistic variations that mutually reflect and imply one another; in actual principle, both are present equally. Second, in explaining what the empowerment is for, the first phrase is general: namely, desiring to cause you to broadly teach the dharmadhātu of Samantabhadra's ten practices, wherein all preceding and following stages and all causal practices without exception culminate here and are embraced here; therefore it is said to be "profound." "Profound" has nine aspects: 1. Deep in nurturing results: that is, nourishing innate causes to bring about the result; this is spoken in terms of one's own wisdom. 2. Deep in illuminating nature: that is, analyzing the distinct classes and natures of sentient beings, and also knowing the differences among natures and lineages, and further revealing and explaining the tathāgatagarbha nature of sentient beings; hence it is called "distinguishing." Also, knowing that a single sentient being is endowed with all Dharma gates, and distinguishing all sentient beings because their nature is harmoniously merged. As the text below in the eighth practice says: "Without abandoning one sentient being, one does not attach to many sentient beings; without abandoning many sentient beings, one does not attach to one sentient being; one does not increase the realm of sentient beings, nor decrease the realm of sentient beings"; up to: "The bodhisattva deeply understands that the realm of sentient beings and the dharmadhātu are non-dual; in non-dual phenomena there is neither increase nor decrease, neither arising nor ceasing, and the dharmatā is real." And so forth; this is spoken in terms of the known. 3. Deep in eliminating obstacles: "obstacles" refers to afflictions, and "hindrances" refers to the cognitive [hindrance]; neither seeds nor actual manifestations, neither primary [afflictions] nor latent propensities, remain unexhausted; hence it says "transcending all," and so forth. If according to the three vehicles, this provisionally represents subduing the actual manifestation of the śrāvakas' dark obstacle of fearing suffering. 4. Deep in entering phenomena: that is, realizing and entering the realm of the true principle where objects do not obstruct the mind; hence it is called "unobstructed." The verses below say: "Fully entering all dharmadhātus, / Complying and arriving at the other shore, / Ultimately attaining sovereignty: / This is the realm traversed by the sun of the Dharma." Also, being able to enter the unobstructed realm of the mutual identity and mutual penetration, perfect interpenetration, and sovereignty of the Indra's net dharmadhātu; as the text below says: "Entering the Indra's net dharmadhātu, sovereignly accomplishing the tathāgata's unobstructed liberation"—this is what is meant. 5. Deep in skillful means: that is, skillfully embracing all phenomena with a single phenomenon, and skillfully embracing all things with each single practice and each single stage; one body responding to everything, unobstructed by either existence or non-existence; with such many gates of skillfulness, it is said to "accomplish all upāya"; as it says below: "because of fully exhausting the great ocean of all buddhas' upāya." 6. Deep in accomplishing results: that is, being able to accomplish the result of the all-inclusive wisdom (sarvākārajñatā). The former nurturing was in terms of the beginning, while this accomplishing is in terms of the culmination. This is wisdom of the extent [of things] (yāvadbhāvikatājñāna), because it knows distinct categories. 7. Deep in principle-wisdom: that is, wisdom of the nature [of things] (yathāvadbhāvikatājñāna), because it awakens to the fact that all phenomena share the same single nature. 8. Deep in knowing faculties: that is, knowing well the differences among the capacities of sentient beings, knowing the differences between mature and immature, knowing their identical nature of suchness, and knowing that one faculty is all faculties, as taught in the ocean of faculties. 9. Deep in retaining what is heard: that is, accomplishing the ten great dhāraṇīs, as taught below in the ninth practice. The next single phrase concludes: that is, broadly explaining as above. As for these ten general and specific profound teachings, what stage's teachings are they? Namely, they are the ten practices of a bodhisattva.