華嚴經探玄記 7.47

7.47

第二重頌中二：先敘意、後正頌。初中，承佛力，顯說所依。觀十方，明說分齊，謂十方同說故也。及一切眾，彰說所為。觀法界，顯所說理。入深句義，明教義玄。大悲普覆，辯說心廣。護持等，明所傳益，謂令此法流行，即是佛種不斷。入一切佛等，顯所入益。出生等，明所出益。善能分別等，彰應機以法，謂分別心是知欲也，過去善根是知根也，知時不失是機熟授法不失時也。具足等，明所現說法之身，謂內具法身、外現色身，此是有法門之身故也。下正偈頌中，以四句為頌，有二十八偈，分二：初五頌總歎殊勝，非頌前文；二「十方一切」下別頌前文。初中分二：初二頌明大心為物方入此藏，於中有六心：初二句明廣心、二堅心、三常求等是勝心、四淨心、五敬養心、六深心。解法是智，救生是悲。彼能善入等者，結行入位。具此六種殊勝大心，方能入此迴向之藏，是故此藏為極殊勝。二有三頌明大力為益生方入此地，亦有六力。於中初一頌中三力救生：一猛勤力、二淨智力、三堅忍力，「常能」下一句正結救生。二一頌中二力益生：初淨信力，謂無等是佛。心安，是信心安固也。喜淨，釋顯信相。二大忍力，謂受惱荷載故如大地。下句結為益生。三「不以苦行」下三句明大悲力救生：初二句舉悲行，常能一句為結救生。上來總明大力救生能入之行。下彼人速入等，結行入位，謂具彼大力，方能速入如此迴向大無礙地，是故此地為極殊勝。第二正頌前文中三：初有三偈頌前所迴行體。於中，初一偈頌前四等行，謂普攝眾生。心安住，通具四心也。修迴向者，明行堪迴向故也。後二偈頌六度行。二「十方一切世界中」下十偈頌前救護眾生，即是迴向眾生及菩提，分七：初二偈頌前利樂眾生迴向，一頌安樂、二頌利益。二有一偈頌前代苦迴向。三有一偈頌前迴向意，謂不為五欲，但為生求佛。四有二偈頌悲智行迴向，初是智及行、後是悲及行，謂遊界安生是悲也。此猶是前調練行也。五「除滅」下二偈頌離染心迴向，猶是前於惡眾生不起嫌心等。六「菩薩未曾」下一頌明不著五蘊三界迴向。七「諸佛」下有一頌，總結菩薩攝生行極。三「菩薩一切心安住」下十偈頌離眾生相，即實際迴向，分二：初三頌前會相入實，初二明三業契真、後一明三業順理故令佛喜也。後七偈頌前依實起用，於中有四：初一頌明身業勝行；二有四頌明意業勝行，於中一止惡、二契真、三行堅、四行滿；三有一頌明語業勝行，謂不著言、不礙語故也；四末後一頌結行順理令佛歡喜。

In the second part, the restatements in verse, there are two: first, narrating the intention; second, the verses themselves. In the first, receiving the Buddha's power reveals the basis of the exposition. Observing the ten directions clarifies the scope of the exposition, meaning that the ten directions speak identically. And 'all the assemblies' manifests for whom it is spoken. Observing the dharmadhātu reveals the principle that is spoken. Entering into profound phrases and meanings clarifies the mystery of teaching and meaning. Great compassion universal covering explains the breadth of the mind of exposition. Protecting and upholding and so forth clarify the benefit transmitted, meaning causing this dharma to circulate widely, which is keeping the lineage of the buddhas unbroken. Entering all buddhas and so forth reveals the benefit entered. Producing and so forth reveals the benefit brought forth. Skillfully distinguishing and so forth manifests responding to capacities with the dharma: distinguishing minds means knowing desires; past roots of goodness means knowing faculties; knowing the time without missing means conferring the dharma when the capacity has matured without missing the right time. Being endowed with and so forth clarifies the body that manifests the preaching of the dharma: internally endowed with the dharmakāya, externally manifesting the rūpakāya; this is a body possessing the gates of dharma. In the verses themselves below, with four lines per stanza, there are twenty-eight verses, divided into two parts: first, five verses generally praise the supreme excellence, which do not restate the preceding prose; second, from 'All in the ten directions' onward, distinctively restates the preceding prose. The first part is divided into two: the first two verses explain that having a great mind for the sake of beings allows one to enter this treasury, within which there are six minds: the first two lines explain the vast mind; second, the firm mind; third, 'constantly seeking' and so forth is the supreme mind; fourth, the pure mind; fifth, the respectful and honoring mind; sixth, the profound mind. Understanding dharmas is wisdom; rescuing sentient beings is compassion. 'They can skillfully enter' and so forth concludes the practice entering the stage. Endowed with these six kinds of supreme great minds, only then can one enter this treasury of dedication; therefore, this treasury is exceedingly supreme. Second, there are three verses explaining that having great power to benefit sentient beings allows one to enter this ground, which also has six powers. Within this, the first verse contains three powers to rescue sentient beings: 1. the power of vigorous exertion, 2. the power of pure wisdom, 3. the power of firm endurance; the line from 'Constantly able' onward directly concludes the rescuing of sentient beings. The second verse contains two powers to benefit sentient beings: first, the power of pure faith, meaning that the peerless one is the Buddha. The mind at peace is the mind of faith being secure and firm. Joyful and pure explains and reveals the characteristics of faith. Second, the power of great endurance, meaning enduring distress and shouldering burdens like the great earth. The lower line concludes it as benefiting sentient beings. Third, from 'Not on account of austere practices' onward, three lines explain rescuing sentient beings through the power of great compassion: the first two lines present compassionate practice; the line 'constantly able' concludes the rescuing of sentient beings. The above generally explains the practice of rescuing sentient beings with great power capable of entering. Below, 'Such a person quickly enters' and so forth concludes the practice entering the stage, meaning that endowed with that great power, only then can one quickly enter such a great unhindered ground of dedication; therefore, this ground is exceedingly supreme. Second, in directly restating the preceding prose, there are three parts: first, three verses restate the essence of the practice dedicated earlier. Within this, the first verse restates the earlier practice of the four equanimities, meaning universally gathering sentient beings. The mind abiding securely encompasses all four minds. Cultivating dedication clarifies that the practice is capable of dedication. The latter two verses restate the practice of the six pāramitās. Second, from 'In all worlds of the ten directions' onward, ten verses restate the prior rescuing and protecting of sentient beings, which is precisely the dedication toward sentient beings and bodhi, divided into seven: first, two verses restate the prior dedication to benefit and bring joy to sentient beings: one verse on peace and joy, the second verse on benefiting. Second, one verse restates the prior dedication of substituting for suffering. Third, one verse restates the prior intention of dedication, meaning not for the five desires, but solely seeking Buddhahood for the sake of sentient beings. Fourth, two verses restate the dedication of compassionate and wise practice: the first is wisdom and practice, the second is compassion and practice, meaning roaming realms to settle sentient beings in peace is compassion. This is still the prior training practice. Fifth, from 'Extinguishing' onward, two verses restate the dedication with a mind free of defilement, which is still the prior not giving rise to resentment toward evil sentient beings, and so forth. Sixth, from 'The bodhisattva has never' onward, one verse explains the dedication of not attaching to the five skandhas and the three realms. Seventh, from 'All buddhas' onward, there is one verse generally concluding the culmination of the bodhisattva's practice of gathering sentient beings. Third, from 'The bodhisattva, with mind completely abiding' onward, ten verses restate departure from the mark of sentient beings, which is the dedication toward the limit of reality, divided into two: first, three verses restate the prior integration of marks into reality: the first two clarify the three karmas according with truth, and the latter one clarifies that the three karmas accord with principle and therefore cause the buddhas to rejoice. Second, seven verses restate the prior arising of function based on reality, within which there are four: first, one verse clarifies the supreme practice of bodily karma; second, four verses clarify the supreme practice of mental karma, within which: 1. ceasing evil, 2. according with truth, 3. firmness of practice, 4. fulfillment of practice; third, one verse clarifies the supreme practice of verbal karma, meaning not attaching to speech and not hindering words; fourth, the final verse concludes that practice accords with principle, causing the buddhas to rejoice.