華嚴經探玄記 6.84

6.84

七釋文中四：一標、二辨、三結、四嘆。第二辨相中二：先自分行、後勝進行。前中，初總顯其相，有三句：初以法益機，謂能以淨法除生熱惱，名清涼法池；二弘揚正法，謂以持辯弘顯正法，名守護；三弘法之益，謂以十身多劫宣化不絕，名佛種不斷。是故《智論》云「令般若流行世間，則是佛種不斷。」此之謂也。此等亦是略顯善法行名。下別辨中有四：一持成就、二說成就、三問答成就、四語益成就。初中，由持法不忘，方能演說，故先明之。十中皆初明持體、後顯業用。由持法分明故云清淨，依此說法故無障礙。此是總句，餘九是別。初四持起四辯。五由行入佛境，諸佛為說一切智甘露之法灌其心頂，持此不忘說稱物機，故令歡喜。六由內自證法故，起同證之辯無盡。七由入同理之辯故，說文義廣多無盡。八由善正方言故，能異異言論，名無量辯。與前何別？前據語圓義足故名正語，又是當義之語，故別於此也。九能現身同佛，歎不可盡。下顯業用，可知。第二「隨所應化」下明說成就，中二：初正顯說相、二「隨所應於一一」下明開化無礙。前中，初明所應之機，三句：一隨多所化熟機、二各各以彼所解言音、三各隨彼根宜聞差別。下正為宣說。說稱化心，名不違悲。二開化無礙中，初多音開化無有障礙。二「設有」下以一音開化無礙自在。又前是一多、後是多一，此二無礙是一圓音。第三「爾時」下明問答成就者，有四義，微細過前說成就。一前但云世界，未顯微細處自在，初假舉此中一毛頭一念中有無量眾；二一念類餘念，乃至盡過未劫；三異語異問；四菩薩無怯畏言，設一切眾生問尚一言答，況此少眾、況以多言，此明智力辯才有餘自在。此在地前。得此自在者，是圓教中普賢位也。若餘宗，未得如此，如《瑜伽》等說。第四語益成就者，顯上所說言具義利，五句：初句總；二言具深慧；三能成福藏，謂受持生福；四照理周備；五能成果智。第二勝進行中二：初總標、後「如此」下別釋。前中，初牒前，謂自分行成，故云安住，同下初地中安住地分。次標二利兩章。二釋中二：先略、後「佛子」下廣。前中，先釋自淨。前自分中但言於三千界現佛三業，今顯過彼，故云如三千乃至不可稱數世界。身口可知。於一切法無礙，明意業淨。作佛事者，明此三業所作。下釋益他，謂以前自淨之三業能作化他事。二廣釋中二：先廣前自淨、後「摩訶薩」下廣前利他。前中，初標數；二別釋十身，作五門。

Seventh, the explanation of the text comprises four parts: 1. indicating, 2. differentiating, 3. concluding, and 4. praising. Within the second, differentiating the characteristics, there are two parts: first, one's own stage of practice, and second, superior advancing practice. In the former, first its characteristics are revealed generally in three clauses: first, benefiting faculties with the Dharma, meaning that one can remove the feverish afflictions of living beings with the pure Dharma, called the 'cool pool of Dharma'; second, widely propagating the true Dharma, meaning that by retaining it and through eloquence one widely manifests the true Dharma, called 'protecting'; third, the benefit of widely propagating the Dharma, meaning that with the ten bodies through many kalpas one's proclamation and transformation never cease, called 'not severing the seed of the Buddhas.' Therefore the Dà zhìdù lùn states: 'Causing prajñā to circulate throughout the world is precisely not severing the seed of the Buddhas.' This is what it means. These also briefly explain the name 'practice of wholesome dharmas.' Below, differentiating in detail comprises four parts: 1. fulfillment of retention, 2. fulfillment of exposition, 3. fulfillment of questions and answers, and 4. fulfillment of the benefit of speech. In the first, it is because of retaining the Dharma without forgetfulness that one is able to expound it; hence it is explained first. In all ten [items], the essence of retention is explained first, and its karmic function is shown afterward. Because the retention of the Dharma is distinct, it is called 'pure'; because expounding the Dharma relies on this, it is unimpeded. This is the general clause; the remaining nine are specific. The first four retainings give rise to the four eloquences. Fifth, because by practice one enters the Buddha-realm, the Buddhas expound for him the amṛta-dharma of sarvajñā and consecrate the crown of his mind; retaining this without forgetfulness, he expounds in accord with the faculties of beings, thus causing them to rejoice. Sixth, because within he personally realizes the Dharma, an inexhaustible eloquence conforming to that realization arises. Seventh, because of entering the eloquence conforming to principle, his exposition of texts and meanings is vast, manifold, and inexhaustible. Eighth, because he is skilled in correct regional vernaculars, he is able to use diverse tongues, which is called 'immeasurable eloquence.' How does this differ from the former? The former, based on speech being complete and meaning sufficient, is called 'correct speech,' and is speech suited to the meaning; thus it differs from this. Ninth, being able to manifest a body identical to the Buddha, he praises without end. Showing karmic function below is clear. Second, from 'in accord with those who should be transformed' onward explains the fulfillment of exposition, in which there are two parts: first, directly showing the characteristics of exposition; second, from 'in accord with what is appropriate, in each and every' onward explains opening and transforming without impediment. In the former, first the faculties to be responded to are explained in three clauses: 1. adapting to the many transformed whose faculties are mature; 2. addressing each using the sounds and speech they understand; 3. adapting to the distinctions among what their faculties are suited to hear. Below, he directly proclaims for them. When the exposition accords with the minds to be transformed, it is called 'not contravening compassion.' In the second part, opening and transforming without impediment: first, opening and transforming with many sounds is without hindrance. Second, from 'supposing there were' onward, opening and transforming with a single sound is unimpeded and sovereign. Furthermore, the former is one [becoming] many, and the latter is many [becoming] one; these two are unimpeded and constitute the single perfect sound. Third, from 'at that time' onward explains the fulfillment of questions and answers, which has four senses that are subtler than the preceding fulfillment of exposition: 1. The former only spoke of worlds without yet showing sovereignty in subtle places, whereas here it first hypothetically adduces that on the tip of a single hair in a single thought-moment there are immeasurable assemblies; 2. one thought-moment extends by analogy to other thought-moments, even to exhausting past and future kalpas; 3. different languages and different questions; 4. the bodhisattva speaks without cowardice or fear, [implying that] if all sentient beings were to ask questions, he would still answer with a single word, how much more so for this small assembly, and how much more so with many words! This demonstrates that his power of wisdom and eloquence have surplus sovereignty. This is prior to the bhūmis. Attaining this sovereignty belongs to the stage of Samantabhadra within the Perfect Teaching. If in other schools, one has not yet attained such a state, as taught in the Yogācārabhūmi and elsewhere. Fourth, fulfillment of the benefit of speech shows that the speech expounded above is endowed with meaning and benefit, in five clauses: the first clause is general; the second, words endowed with deep wisdom; the third, able to accomplish a treasury of merit, meaning that receiving and upholding generates merit; the fourth, illuminating principle completely; the fifth, able to accomplish fruit-wisdom. In the second part, superior advancing practice, there are two: first, a general indication; and second, from 'like this' onward, a specific explanation. In the former, first the preceding is reiterated: because one's own stage of practice is accomplished, it says 'peacefully abiding,' the same as 'peacefully abiding in the division of the bhūmi' in the first bhūmi below. Next, the two topics of the two benefits are indicated. In the second, the explanation comprises two: first, brief; and second, from 'O son of the Buddha' onward, extensive. In the former, first self-purification is explained. In the preceding own-stage, it only spoke of manifesting the Buddha's three karmas in the three-thousandfold world; now, to show that he surpasses that, it says 'like three thousand up to incalculable worlds.' Body and speech are clear. Unimpededness regarding all dharmas shows the purification of mental karma. Performing Buddha-deeds shows what these three karmas carry out. Below, benefiting others is explained, meaning that the previously self-purified three karmas can perform deeds of transforming others. In the extensive explanation there are two: first, elaborating the preceding self-purification; second, from 'the mahāsattva' onward, elaborating the preceding benefit of others. In the former, first the number is indicated; second, the ten bodies are explained specifically, setting forth five sections.