華嚴經探玄記 6.6

6.6

四釋文者，此會有四品經，初二是序、後二正說。前中二：初是請佛序、後是讚佛序。又初是彼昇天、後菩薩集，以佛是化主故於先，菩薩是伴次居後。又初果、後因，初能化、後所化故也。初中科文：一釋同前會初說。又釋：有七。初十方覺樹法王同現、二十方諸佛各昇夜摩、三十方天王各嚴座請佛、四十方諸佛受請昇殿、五十方天王獲益歎佛、六十方諸佛同昇華座、七十方寶殿各皆廣博。何故皆於十方同辨？以圓教法門亘周法界，凡一法起必一切俱現，是故將說此法，理非偏局，故致十方無盡同說，即一說一切說等故。此中有三重無礙：一一即多故，一樹下佛即一切樹下也；二動即靜故，樹下之佛即昇天也；三動靜則一多故，是故一切處不動昇天也。此是十佛具德無礙圓融之相，非餘宗所辨，思準之。文中前之二段，同前會釋。就第三嚴請中，有三：初遙覩勝緣、二嚴座表根、三請佛顯欲。嚴座中，初總、後別。前會一萬、此中十萬者，表位增相。又前殿非寶、此中寶嚴者，顯行可貴具德之相。別中有二十三句：初七辨器世間莊嚴；次「十萬天子」七句，顯眾生世間莊嚴；後「十方如來」下九句，智正覺世間莊嚴。又釋：初七外事嚴、次六內報嚴、後十法門嚴法門。嚴中，初句因相、二果相、三德相、四定相、五願相、六勝相、七法相、八用相、九妙相、十教相。三請佛中，初結前、後正請。第四受請昇殿，顯機緣相契，先明此土、後類餘方。第五天王獲益中，亦先辨此界、後類餘方。前中，先得定益、後發慧益。慧中，先憶自善根、後歎昔十佛顯今處勝。理實過去一切諸佛皆同於此說十行法，然今為表位相漸增故，於前會十佛向前次第舉此名稱佛等十佛歎之，向後迦葉等向前諸餘佛非不皆曾同於此處說十行法。第六昇座、第七廣殿，並準前可知。

Fourth, explaining the text: this assembly has four sūtra chapters; the first two are the preface, and the latter two are the main discourse. In the former, there are two: first is the preface of inviting the Buddha, and second is the preface of praising the Buddha. Furthermore, the first is his ascendance to heaven, and the latter is the gathering of bodhisattvas; because the Buddha is the leader of transformation, he comes first, while the bodhisattvas as companions follow after. In addition, the first is the fruit and the latter the cause; the first is that which can transform, and the latter is that which is transformed. In the first outline: One explanation is identical to that explained at the beginning of the previous assembly. Another explanation has seven [points]: (1) the Dharma Kings beneath the bodhi-trees of the ten directions appear simultaneously; (2) the Buddhas of the ten directions each ascend to Yāma; (3) the heavenly kings of the ten directions each adorn thrones to invite the Buddhas; (4) the Buddhas of the ten directions accept the invitation and ascend the palaces; (5) the heavenly kings of the ten directions obtain benefit and praise the Buddhas; (6) the Buddhas of the ten directions simultaneously ascend the lotus thrones; and (7) the jeweled palaces of the ten directions are each vast and extensive. Why are they all distinguished in the same way across the ten directions? Because the dharma-gate of the Perfect Teaching spans and pervades the dharmadhātu; whenever a single dharma arises, all must appear simultaneously. Therefore, when about to speak this Dharma, the principle is not one-sided or restricted, hence causing the endless simultaneous speaking in the ten directions, so that one speaking is all speakings, and so on. Herein there are three tiers of unobstructedness: (1) One is identical to many; therefore, the Buddha beneath one tree is identical to those beneath all trees. (2) Movement is identical to stillness; therefore, the Buddha beneath the tree is identical to the one ascending to heaven. (3) Movement and stillness are one and many; therefore, in all places he ascends to heaven without moving. This is the characteristic of the unobstructed, perfect interpenetration of the ten Buddhas endowed with virtues, which is not distinguished by other traditions; ponder and match this. The first two sections in the text are identical to the explanation of the previous assembly. Regarding the third, adorning and inviting, there are three: first, viewing the superior conditions from afar; second, adorning the throne to manifest the faculties; and third, inviting the Buddha to show desire. In adorning the throne, first is general and then specific. In the previous assembly there were ten thousand, whereas here there are one hundred thousand, signifying the increased characteristic of the stage. Furthermore, the previous palace was not jeweled, whereas here it is adorned with jewels, revealing that practice is precious and endowed with virtues. In the specific, there are twenty-three phrases: the first seven distinguish the adornment of the vessel world; the next seven phrases, 'a hundred thousand devaputras,' reveal the adornment of the sentient-being world; the latter nine phrases, from 'Tathāgatas of the ten directions' downward, are the adornment of the wisdom-and-correct-enlightenment world. Another explanation: the first seven are external phenomenal adornments; the next six are internal retribution adornments; the latter ten are dharma-gate adornments. In the dharma-gate adornments: the first phrase is the causal characteristic; the second is the fruit characteristic; the third is the virtue characteristic; the fourth is the samādhi characteristic; the fifth is the vow characteristic; the sixth is the superior characteristic; the seventh is the dharma characteristic; the eighth is the function characteristic; the ninth is the subtle characteristic; and the tenth is the teaching characteristic. In the third, inviting the Buddha, first it concludes the previous, and then it makes the formal invitation. Fourth, accepting the invitation and ascending the palace reveals that capacity and condition correspond, first clarifying this land and then analogizing to other directions. Fifth, in the heavenly kings obtaining benefit, it also first distinguishes this realm and then analogizes to other directions. In the former, it first attains the benefit of samādhi, and then gives rise to the benefit of wisdom. In wisdom, it first remembers its own roots of goodness, and then praises the past ten Buddhas to show the superiority of the present place. In principle and actuality, all Buddhas of the past have equally spoken the dharmas of the ten practices here; yet now, to signify the gradual increase of the stage characteristics, in relation to the ten Buddhas of the previous assembly, it proceeds forward to cite ten Buddhas such as this Yaśas Buddha to praise them; it is not that the remaining Buddhas, looking backward to Kāśyapa and forward, have not all also equally spoken the dharmas of the ten practices at this place. Sixth, ascending the throne, and seventh, the vast palace, can both be understood following the previous [explanations].